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COFJRIGHT DEPOSIT. 



THE 



CELESTIALS AND TERRESTRIALS 



O R 



SPIRITUAL LAW 



IN THE 



NATURAL KINGDOMS. 



B Y 

ELD. JAMES DAVID COCKRAM, 

t| 

MINISTER "OF THE OLD SCHOOL OR 
PRIMITIVE BAPTISTS. 



m 



EON A, VIRGINIA 

EXCELSIOR PRINTING COMPANY 

1905 



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LIBRARY of CONGAS 
Two Copies rteceivcii 

APR 17 1^05 

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CLASS /, M,& Not 

COPY B. 



COPYRIGHT, 1905, 
Br JAMES DAVID COCK RAM, 



W 



SPIRITUAL AUTOBIOGRAPHY. 



Separated, my record shows, 
From earthly mother's womb; 

April the twenty-second day, 
Eighteen and seventy-one. 

A kingdom was I, then at hand, 
Placed in my mother's care; 

Which come on by observation, 
To breathe the mortals air* 

Thus in labor, pain and anguish, 
I was brought hence to view, 

To bear the earthly image here 
As Adam's creatures do. 

In me, my father took delight, 

As before him I came 
To be known in his own image 

And called by his name. 

Transported soon, my spirit was, 
Though in this kingdom dwell, 

To loftier thoughts of heights above, 
That spiritual rapture tell. 

Mine eyes were caught up to behold, 

From father's cabin door, 
A vision of the Lamb of God 

On that celestial shore. 



Turning to my playmate dear, 
Who was first in our number, 

I said, quietly, "look my sister, 
Do you see the thunder?" 

Now, my approach was near to eight, 
When darkness shut me up, 

And I very plainly saw my friends 
There in the bitter cup. 

In this darkness appeared much power, 
Which pronounced me quite dumb; 

But still in this I had faint hope 
To see the rising sun. 

More dense the awful darkness grew 

And I the Lord did pray, 
That before I sank in its depths, 

He might reveal the day. 

Being brought lower to mother earth, 

I on her bosom fell 
To pour out my complaint of woe 

In view of eternal hell. 

Great God, is there a creeping thing 
With which I could change place ? 

For now my kindom was destroyed 
I had no hope of grace. 

The preached word did but condemn, 

For I had felt its power, 
And cried the more unto the Lord 

Hence forth from that same hour. 



Till twelve years of my mortal Hf e, 
No light my soul could see, gj 

For darkness was not satisfied 
Save in death, God's wise decree. 

A moving, I at this age felt, 

A process very slow, 
Which ever and anon hath caused 

My mind afresh to glow. 

Aspiring to the heights above, 
Exploring depths beneath, 

My mind surveyed the gospel field 
God to 1113' soul bequeathed. 

Now thirty-three, my record shows, 
Thus nearer to the tomb; 

Hastening back to mother earth, 
Who doth my kingdom own. 

From her womb I once was called 
And fill my station here, 

While to her bosom often pressed 
And slumbered sweetly there. 

But sweeter then will be my rest, 
If Christ hath slept for me; 

Then more glorious shall I awake, 
For vast eternity. 



THE CELESTIAL AND TERRESTRIAL 
SUMMARY. 



"When I consider thy heavens, the work of thy fingers, the moon 
and the stars which thou hast ordained." — Ps. 8 : 3. 

"Praise ye him, sun and moon: praise him all ye stars of light." 
Psalms 148 : 3. 

"For the Lord God is a sun and shield: the Lord will give grace 
and glor}-: no good thing will he withold from them that walk up- 
rightly." — Ps. 84 : 11. 

"There is one glory of the sun, and another glory of the moon, 
and another glory of the stars: for one star differeth from another 
star in glory". — I Cor. 15 : 41. 

"But there is a spirit in man: and the inspiration of the Almighty 
giveth them understanding."— Job 32 : 8. 

"I will praise thee; for I am fearfully and wonderfully made: mar- 
vellous are thy works; and that my soul knoweth right well." — Ps. 
139 • 14. 

"There are also celestial bodies, and bodies terrestrial: but the 
glory of the celestial is one and the glory of the terrestrial is an- 
other." — I Cor. 15:40. 

"Prove all things; hold fast that which is good." — Thess. 5 :21. 

"And the very God of peace sanctify you wholly; and I pray 
God your whole spirit and soul and body be preserved blameless un- 
to the coming of our Lord Jesus Christ." — Thess. 5 : 23. 



PREFACE, 



It was in the year of our Lord nineteen hun- 
dred and two, that great confusion laid hold upon 
me, and stood up around me until my spirit ap- 
peared as if it had been broken, and rest departed 
from me. Amid all this the hand of the Lord fell still 
more heavily upon me and removed from our 
midst, Ephraim, my first born, who was my heart's 
delight, and when I could no longer see him I 
cried out because of my weakness, and said: 

Your bright little face did cheer our home with ever laughing eyes, 
But closed, they are, upon these scenes, to open in the skies. 

Now reconcile us, Lord I pray, to thy almighty hand; 
And give us faith that we maj' live in that far better land. 

While I waited for reconciliation — upon a certain 
day when my spirit was stirred within me, I rose 
up suddenly and almost unconsciously taking hold 
of an old calendar and turning it over wrote, "The 
Celestials and Terrestrials' ' for a heading; and 
continued to write amid which it was said "do' the 
work of an Evangelist." I found not how to move 
forward for being encumbered with many things; 
but, greatly fearing the Lord, I plead that His 
judgements fall not upon me to a farther extent. I 
meditated upon the work that was before me, won- 
dering what its nature and character might be, real- 
izing all the while that there were peculiar features, 
all of which I endeavored to see in the writing which 
I was exercised with the greater part of my time. 
Now that it has continued with me until the pres- 
ent, and presents itself in this volume, I submit it 
for no other reason than that I believe it is of God 
and is required in this day and generation. 

JAS. D. COCKRAM. 

Woolwine, Va., Sept. 29, 1904. 



CONTENTS. 



CHAPTER. PAGE. 

I. The Greater and Lesser Lights 12 

II. Predestination in Law of Sin and Death. ..79 

III. Pedesti nation in Law of Spirit of Life 93 

IV. Plan of Salvation 114 

V. Quickening in Regeneration 124 

VI. Personal Resurrection 135 

VII. Putting You in Remembrance 1 45 

VIII. Occupants of This Temple 185 

IX. Restitution of All Things , 224 



INTRODUCTION. 



My Friends: — 

As I have been moved to submit this 
work, the first from my hands, and pobably the 
first of its character that has ever appeared for the 
consideration of the Saints of God, I trust you may 
do me the courtesy to give a faithful hearing 
to such an extent as the truth may be found in its 
pages, and after this is exhausted, if there be 
worthless matter remaining, let its part be classed 
with a certain amount of the writing of all authors 
who have gone before me, and whose works and 
names still live, notwithstanding their inability to 
be perfectly correct in every thing — such must be 
the case with all humanwritings. 

The laws presented in this work, as they ap- 
peared from time to time, lining out, unfolding, 
an dividing up, we think, when fully understood, 
can be considered a valuable acquisition to the 
literature among our people. 

So I now ask your attention to some of the facts 
which I wish to present in this Introduction, 
which we think will lend something to the clear- 
ness of the subject matter under consideration. 

In this dividing up, classifying, grouping and 
paralleling with the objects of nature I was com- 
pelled to place Terrestrial bodies so as to make 
them answer to a personified embodiment of the 
entirety of the natural creation. 



I found thereby, that man must answer to 
all three of the natural kingdoms collectively; 
for in the first place he is in them, springing out 
of them, bringing such kingdoms to a higher plane 
of existence by birth (natural); thus a terrestrial 
embodiment of "three in one" calling for a celes- 
tial oneness in type, wherein God said "Let us 
make man in our image and after our likeness, " 
in which sense God is resident in spirit. In this, 
man is the pattern of the highest, the law of whose 
creation makes it necessary for him to draw his 
supplies from his original source. Man cannot live 
on water alone, still he must have it; nor bread a- 
lone but must have it; nor meat alone but must 
have it as well. Water has its mineral, bread its 
plant, and meat its animal, and it requires them 
all to make a complete supply. All these things 
are made for man and are subject to him, for he is 
lord of the natural kingdoms; hence, we find what 
we consider to be the correct title to this work, 
"The Celestials and Terrestrials" or"Spiritual 
Law in the Natural Kingdoms" the verdict of 
which will be rendered for or against, according 
to the different ideas prevailing with the human 
family; and, as this book expresses the opposite in 
title and, I think in substance, from Henry Drum- 
mond's "Natural Law in the Spiritual World," it 
might be well to state here that Drummond's work 
was not read by me until this w T ork was well on its 
way; though in conversation with friends it was 
sometimes said, "you have Drummond's idea, "which 
thing implanted a desire in me to read his work, 
for I could not see for my life how he could get 
Natural Law in the Spiritual World. I 
endorse him on "Biogenesis" which is Spiritual 
Law in the Natural Kingdoms clearly demonstra- 
ed, and many ideas throughout his work are good, 
but "Evolution" can never throw a rock so high 



as to start it the other way. It will come back and 
remains for the full reign of the spiritual law of 
infallibility in the three measures of mortality; 
spirit, soul and body. Such we conceive to be 
Spiritual Law in the Natural Kingdoms — may it 
not enter into controversy, and the Lord give 
clearer understanding to others who may see the 
truth of its statements and catch it up for a more 
glorious expansion. 




ERRATA 



Paee 13 line 23 should read "subject to the law 

17 27 "compasses" should be "composes 

' 16 "overrating" „ overruling 



33 



Lo 



4-1 ;, 17 "To 

52 31 "spiritual light" ,. spiral light 

53 , 10 "sealed" „ solid 
62 ., 1 "mate" „ jnote 
95 bottom "Lord" ,, ^nd 

125 line 3 "affected" ,, effectual 

133 ., 9 "that" must be omitted. 
140 " 16 "on" should be "in" 
149 ',', 25 "came" „ come 

152 ., 18 "prophets" ,, prophet 
181 top preacher mispelled. "scare 
L83 CHO. should begin "I long for home 
1S9 line 28 "a" should be as 

14- "Creator" should be Creation 
207 "„ 30 "unlawfully" „' lawfully 
209 „ 15 "falsehood" mispelled. 
oia 3 "by" should be "be" 

256 ".', 30 "predestination" for Predestmanan 

( ither Slight ones may have escaped our notice. 



inns i be score 



THE CELESTIALS AND TERRESTRIALS. 
CHAPTER I. 

THE GREATER AND LESSER LIGHTS. 

These correspond to the bodies celestial and 
bodies terrestrial, and in no case differ from the 
mortals and immortals (figuratively speaking). 

To enter upon this great and all important 
question, which now projects itself far out into the 
typical waters which God divided in the beginning, 
means to deal with that which has and ever will be, 
in the surging seas of frail humanity, the ming- 
ling of waters and waters and light and darkness. 
There is a dividing line which God Himself drew 
in the beginning between light and darkness and 
waters above the firmaments and waters below the 
firmaments, and the ability to observe these lines 
which deal with temporal and eternal things de- 
pends altogether upon our citizenship i. e., under 
what manner of heavens we are born and of what 
manner of waters we partake. The character of man 
as pertaining to the ordinary birth must have its 
classification with the litteral waters or waters be- 
low the firmaments, which are among the temporal 
things, meaning things that are seen. We come to 
be associated with the waters below in our first or 
ordinary birth, and science teaches (I think) that 
about three parts of a lifeless body are water. 

The three component parts of a terrestrial 
body are kingdoms, the properties and character- 
istics of which are found in our natural world; it 
being the subsoil required by the maker for such 
a fearful and wonderful work; by "force" of whose 
law they are brought to bear conjointly upon the 

13 



THE GREATER AND LESSER LIGHTS. 1 3 

existence of man; so that the earth is a formation 
in man before that man is a creation on the earth. 
Thus it is that the world is as much in man as man 
is in the world and hence we find the first law for 
the spiritual type to express the following: THE 
TERRESTRIAL BODY IS A CREATION IN 
ADAM WHO IS AN EMBODIMENT OF THE 
THREE EARTHLY KINGDOMS, WHEREIN 
THEY FIND A HIGHER PLANE OF EX- 
ISTENCE BY BIRTH. Now it is by force of this 
law that we have Adam multipled and the 
only understanding we arrive at by this is the 
conditions in mortality, and we are desirous to 
show to the reader here how that the dead ele- 
ments are caught up to a higher state of existence 
by the essence of mortal life whose law is "sin and 
death," sending them back to the earth to await 
farther refinement. So we readily understand that 
in the final the law of a terrestrial body is "disso- 
lution" — "from dust thou art and unto dust thou 
shalt return." This is sufficient for the exterior 
or animal life but is not sufficient for the human 
soul or interior life which is not subject the law of 
mortal dissolution but is subject to "the law of sin 
and death." This law is prevalent in the souls of 
all men at ordinary birth and is preeminent in the 
hands of its executor (Satan) unto sin and sin pre- 
dominates unto death; so that death reigns by sin. 
This must be confined to the redeemed soul which 
meets its doom in a terrestrial body. This soul is not 
of the earth earthly but has its significance with a 
body celestial and is clothed on with this earthly 
house; therefore man is composed of spirit, soul and 
body as sayeth the scripture. We do not question 
in this connection but that all men are created e- 
qual and have the same identity and as Paul says 



14 THE CELESTIALS AND TERRESTRIALS. 

"Are made of one blood' ' and in this element we 
dwell together as one great common brotherhood 
having the same earthly father (Adam) who is our 
head and representative. Now the same law, tin- 
der which our federal head was set up, e- 
qually applies to all his progeny who are mani- 
fest in the world of corruptible seed without a sin- 
gle exception. Every Son of Adam springs into 
life of corruptible seed and has no other mind than 
that of his father, which is carnal, and therefore 
not subject to any law, save that of his being, 
which law is "the law of sin and death." Here is 
where man's depravity or fallibility comes in, and 
is where the powers of darkness are brought to 
bear upon him. The very fact that "the law of sin 
and death" is prevalent and has its part in our 
individual makeup furnishes ample proof, and is 
really unmistakable evidence of the depravity of all 
mankind: darkness and light must needs be divid- 
ed that the light may shine out of darkness and 
that the depths of darkness may be searched out 
by Him alone who hath light: here is where deep 
calleth unto deep and the infernal regions .belch 
forth their darkness in vain to swallow up the 
light: here it is that salvation's triumphant work 
is seen, the powers of darkness abased and the 
children of light reclaimed. 

Now, why should we complain of the first man 
and what his mistake brought upon us? Shall we 
complain of darkness because it is darkness and 
cannot be light? Then, may we complain of mor- 
tality because it is not immortal? Were it not for 
the fact that Adam's inabilty is supplied by the a- 
biliy of Christ, salvation could never have been 
by grace. Therefore we can only associate him 
with darkness, sleep time or death as mortality 



THE GREATER AND LESSER LIGHTS. 1 5 

will have it. We must have him clearly present 
all that is in an earthly or terrestrial body which 
is ruled by the lesser light, which light rules the 
night, being also suject to changeableness. We 
must, without any hesitation, place him (Adam) 
with all his descendants in this elementary dark- 
ness which first appeared upon the face of the 
deep as the great symbol representing the works of 
the flesh. Neither are we authorized to recognize 
him as possessing the gift' of eternal life prior to 
the fall, then, by virtue of the fact that a greater 
light rose who should rule the day, being King of 
the day and the giver of all light, whose power 
alone can divide the light from the darkness by 
reason of which mortal men become the children 
of day, we must freely give, as divinely spoken, to 
all darkness, comprehension, but not comprehen- 
sion of light, for, "the light shineth in darkness 
and the darkness comprehended it not." 

It will be noticed how that we propose using 
metaphors and figures for both heights and depths 
as it may concern the Celestials and Terrestrials, 
bringing to light the idea of Spirtual Law in the 
Natural Kingdoms i. e. we come expressing the 
ruling of the greater and lesser lights as seen in 
the outside world (sun and moon; they being- 
prototypes which are synonymous with the ruling 
power (or lights) in the celestial and terrestrial 
bodies. It is well understood that the ruling light 
in our natural world by night is the moon and by 
day is the sun, which is supreme in all the universe. 
We grant that there is the ruling of a living soul- 
light in every mortal at birth, whose body must 
represent darkness and whose soul rules in such a 
body as a lesser light ruling by night, nor is this 
an independent but rather a dependent light whose 



l6 THE CELESTIALS AND TERRESTRIALS. 

shining depends on the greater light,for without the 
sun which shines and reflects there would be no 
earthly light at all. And in this connection it may 
be said that "He lights every man that cometh into 
the world;" also that "In Him we live, move and 
have our being." These passages are spoken as if 
universally applied and to have their significance 
in the law of our creation. Here we are forced to 
move a step farther with the apostle's expression 
which calls for the glory of the stars whose sig- 
nificance must be that of bodies celestial, and our 
thoughts upon this is that every star in space as a 
body celestial will have its farther significance in 
a body terrestrial, but just how many does glow 
and will glow in the resplendency of the light of 
the sun, no one, we suppose, will ever be able to 
tell. Stars appear in some sense, we are told, after 
the order of men, so that every soul redeemed from 
death has its star: thus it is said, "Praise ye him, 
sun and moon: praise him, all ye stars of light."-Ps. 
148 :3, and again, "Therefore sprang there even 
of one, and him as good as dead, so many as the 
stars of the sky in multitude and as the sand 
which is by the seashore innumerable."-Heb. 11:12. 
Jude speaks of wandering stars to whom is re- 
served the blackness of darkness forever (Jude 13). 
So David and Jude make a distinction in the 
stars. 

Man in his terrestrial connection unquestionably 
embraces all that is mortal, both soul and body, 
"For God alone hath immortality, dwelling in light 
which no man can approach unto; whom no man 
hath seen, nor can see: to whom be power and 
honor everlasting." — I Tim. 6 : 16. Again, "The 
soul of Christ himself was poured out unto death." 
This, his life, which was the fruit of the womb, 



THE GREATER AND LESSER LIGHTS. 1 7 

was the offering for his people. He had power to 
lay it down and power to take it again. We are 
partakers of immortality no farther than we are 
made partakers of the Holy Ghost which is the life 
and character of Christ, There is no law by which 
the fruit of the womb can answer to an immor- 
tal requirement save that of regeneration, per- 
taining to the church militant, and resurrection 
pertaining to the church triumphant: by virture 
of these laws we become an inhabitant of eternity 
with the blessed. We have an inhabitant of this 
world by "force" of corruptible seed and one for 
the world to come by virtue of incorruptible 
seed. Birth, under the first law, peoples this pres- 
ent evil world, while that under the second, peo- 
ples the world to come. Birth opens the eyes upon 
temporal things and death upon things eternal. As 
soul and body, we associate the soul with the body 
as being perfectly at home — there can be no clash- 
ing terms in nature. The soul partakes of the 
name and nature of her husband Adam, and is the 
w r eaker element answering to woman who is of 
man even as the soul is of the spirit which is of 
God. Then the spirit's work is a soul found to ex- 
ist in the spirit and the spirit in the soul, the soul 
being body of the spirit and the spirit head of the 
soul: this compasses a celestial body and in no 
wise can be taken for the temporal or outward 
man. Now, while the soul or bride is subject to 
death, we must know that its character is that of a 
carnal mind: death is the essential that's exper- 
ienced by every child of grace who must needs 
pass from death unto life. The first thing they 
reach is death amid the continuous striving of the 
soul to throw it off. The inevitable consequence of 
the reign of "the law sin of and death" in the soul 



1 8 THE CELESTIALS AND TERRESTRIALS. 

is death sooner or later. Thus to come to the end 
of such a law means death, at which time the soul 
ceases from its own works, but no soul ceases from 
its works so long as there is carnal effort, and car- 
nal effort is there so long as there is one spark of 
the former life remaining. The soul must be dead; 
it is then, and not till then, that such become the 
subject of salvation, of whom we hear the scrip- 
tures saying: "The hour is coming, and now is, 
when the dead shall hear the voice of the Son of 
God: and they that hear shall live." — John 5 : 25. 
Hence it is said: "You, hath he quickened, who 
were dead in trespasses and sins." — Eph. 2:1. 
Dead before born? I think not, in this sense— "Be- 
fore the commandments came I was alive," says 
Paul, "But when they came, sin revived and I 
died:" so, prior to the coming of the heavenly 
requisition, sin must be the thing that is dead; for, 
where there is no law, there can be no trespass, 
and so sayeth the scriptures: "Sin is the transgres- 
sion of the law." Then, the work of redemption 
asks for a living subject who is alive to sin but 
dead to righteousness, and that life is required at 
the hands of the law for individual trespass. Thus 
executed under "the law of sin and death," he 
pays the penalty by actually dying, at which time 
"Christ is the end of the law for righteousness to 
every one that believeth." It is then, but not till 
then, that one can be said to be "dead to sin and 
alive to righteousness." 

Now, we have endeavored to show how man 
pays the penalty of the law by dying, as God said 
to Adam, "In the day that thou eatest thereof, 
thou shalt surely die." The law has no mercy in 
it, but prosecutes unto death, at which point it 
must stop, being powerless to do any more: but 



THE GREATER AND LESSER LIGHTS. 1 9 

grace (or mercy) must be had, or the creation of 
man for the glory of God was a lost cause. "But 
God, who is rich in mercy for his great love where- 
with he loved us, even when we were dead in sins, 
hath quickened us together with Christ — by grace 
are ye saved through faith; and that not of your- 
selves: it is the gift of God." — Eph. 2 : 4-5-8. 
Now is it not understood that man pays the pen- 
alty of the law while Christ steps in and pays the 
ransom price in order to make reconciliation, and 
thus redeems him from under the curse of the law. 
He was clothed with the greatest of authority 
from the highest possible court, therefore, He a- 
bolishes death and "brings life and immortality to 
light through the gospel," so that God's children 
are no more subject to "the lav/ of sin and death," 
as once, which thing calls for the high and per- 
suasive argument of Paul to the Romans, saying: 
"There is therefore now no condemnation to them 
which are in Christ Jesus, who walk not after the 
flesh, but after the Spirit: for the law of the Spirit 
of life in Christ Jesus hath made me free from the 
law of sin and death." — Rom. 8:5. Now, the 
saint does not walk after the flesh; otherwise, death 
is not abolished, and Paul was mistaken when 
he said; "The law of the Spirit of life in Christ 
Jesus hath made me free from the law of sin and 
death." There must be a dying in Adam, which 
dying is not realized by all men, and there must 
necessarily follow a living in Christ which all men 
do not experience. In this dying the soul must 
have part, on one hand, and equally so in the liv- 
ing, on the other hand, by which the soul becomes 
differently identified — having part in the first res- 
urrection, her relationship is lost with the first 
husband, and where, as she now lives, it is by 



20 THE CELESTIALS AND TERRESTRIALS. 

virtue of the fact that she is raised from the dead 
by the manifestation of the quickening spirit, 
which is the last man Adam — the Lord from heav- 
en, she now partakes of his name and nature; 
hence her identity with her second husband, her 
immortality or eternal life. Now we see her no 
longer at home in the body but in a continuous 
warfare, Adam's mortality clashing with her im- 
mortality, a fight between darkness and light, (the 
works of the flesh and the work of the spirit). 
Which, suppose ye, is victorious? As naturally 
with the first husband, so spiritually with the sec- 
ond, there is no clashing but atonement, i. e., she 
has the mind of Christ, her husband, and he has 
the love and confidence of the soul, his bride, who 
at all times desires his presence and feasts upon 
his smiles. 

Our purpose is to stay, as closely as we well 
can, with man's terrestrial connection until we 
have brought these hidden truths as much to 
light as is possible for us to do, with which lays 
the burden of proof as to the correctness of the 
title claimed for this work. This forces me to en- 
ter the field of science, and labor among some 
things hard to be understood; but if, by the grace 
of God, our explorations in an unseen land can 
but please the King and give encouragement to 
His household, and if we do no more than break 
the ice over deeper waters where it is said that 
mystery lays, probably it may give encourage- 
ment to a bolder explorer with a more far seeing 
eye who may bring up the jewels from deeper 
waters. 

Now to the question, "What will ye see in the 
Shulamite? As it were the company of two ar- 
mies." — Cant. 6 : 13. Here is where we see man 



THE GREATER AND LESSER LIGHTS. 21 

as a complex character fulfilling the laws of each 
body. In looking after man from his terrestrial 
relation, we are endeavoring to show his scientifi- 
cal embodiment to be that of kingdoms, as we 
have said, and that his erection is from foundation 
material upward. Commencing with mineral (a 
kingdom), we find him answering to his connec- 
tion with it by calling for his daily supplies and 
absolute necessities from such a kingdom. 

Now we move up to the plant kingdom, which 
is next in order, giving us the first glimpse of life. 
Here we again appeal to man to learn of his ter- 
restrial embodiment, who assures us furthermore 
of his mother's traits. It is in this kingdom that 
we find the most beautiful picture of mother life, 
who brings forth a seed more vitally connected 
with the earth: it is here that man finds his soul 
typified as the fruit of the womb, the lower order 
of life, but the glory of the higher order; for the 
animal glories in the plant and must confess his 
utter dependence upon it, even as man, who is 
the higher, glories in the woman, the lower, and 
is dependent upon her for his perpetuation upon 
the earth. It is in this kingdom that man finds 
bread which is considered the staff of life. 

Leaving this kingdom, we make the last appeal 
to the body of man from which inquiry comes the 
intelligence that this portable frame so uniquely 
and wonderfully fashioned was built for the hab- 
itation of God in spirit. Thus we have it that the 
typical outward man who is tri-une in his earthly 
connection is simply alive with the spirit of the 
flesh the entirety of which things compose a Ter- 
restrial Body, while the inward or spiritual man, 
whose relation is not with the earth, passes on to 
the higher tri-unity and partakes of the nature of 



22 THE CELESTIALS AND TERRESTRIALS. 

father, son and holy ghost. By the embodiment 
of these we have the kingdom of God, by virtue of 
which we have a celestial body alive with the spir- 
it of God. Now it is in this body that we find 
the kingdom of heaven and in the life of this 
body that we find "the law of the Spirit of life." 
— Rom. 8:2. 

Oh! How deep and incomprehensible is the 
life of the child of God. Well might the apostle 
say; "ye are dead and your life is hid with Christ 
in God." 

So, we see that the tri-unity of man is but a 
spiritual t} 7 pe springing out of the natural world, 
whose powers are brought to bear upon his exist- 
ence in a natural body, which constitutes individ- 
uality; and, it is by force of just such powers, or 
such a law, that his individuality is lost to the 
world. Man's individual heavens and earth fur- 
nish but a single canopy for a lone star who 
knows but a faint, glimmering moon-light. It is 
here that mother life flashes through the interior 
of a terrestrial or animal body, but whose shining 
depends upon a greater and more interior life. 
Here it is that our father life leaps forth in the 
name of spirit as a higher order to impress the 
image of the most high God "in whom we live, 
move and have our being." Now the spirit as 
individual possesses the conscience of all men, the 
law of which is obedience. This must be so be- 
cause of spirit being head and corresponding in 
that measure to Christ who is the head of the 



THE GREATER AND LESSER LIGHTS. 23 

church and in whom alone there is obedience. 

The life of man was not endangered prior to 
the life of woman, but when the two forms were 
brought face to face with each other we may safe- 
ly suppose that animal nature was present, and 
when the two forces were brought to bear upon 
each other, this was sufficient to produce action 
for the perpetuation of evil upon the earth. We 
have no clue at the origin of evil or Satanic per- 
suasion farther than animal nature introduces it; 
from thence it is hidden away in the mystery of 
Godliness that the power of God may be manifest. 

The highest natural kingdom then in man we 
have shown to be animal, which covers the whole 
ground, wherein he has preeminence over all the 
inferior tribes of the earth w hich were placed here 
for his use. 

Our effort to show conclusively ,that the voicing 
of all creation in that very wonderful sense is in 
the mortal body of man making demand each day 
upon him for natural supplies, will no doubt be 
seen by the thinking mind, and, that the only way 
into the true understanding of "the kingdom of 
heaven" is to reach a greater interior by parellels 
running through the Terrestrial Body which can 
be seen, thus typifying a body that cannot be 
seen, not being temporal, but eternal, hence Ce- 
lestial, having only a temporal abode with the 
kingdom of observation. This body has a spiritu- 
al law by virtue of which it never dies. Then what 
is the first law? We understand it is that of "sin 



24 THE CELESTIALS AND TERRESTRIALS. 

and death" which gendereth to bondage; but the 
law of the spirit of life is supreme, whose import 
is freedom. So the tendency is freedom from all 
nature, and were it not for the fact that we have 
the reign of Spiritual Law in the Natural 
Kingdoms, this could never, never be accom- 
plished. 

Man's living soul faculty only, constitutes his 
lordship over the three natural kingdoms wherein 
he exercises as a sovereign ruler. 

According to the parallel from the outside 
world we are only authorized to recognize two 
forms of life in man, there being only two living 
kingdoms in the natural world (vegatable and an- 
imal), leaving man to answer to the type with 
soul and spirit. Upon the ground and pillar where 
he stands there is no life, no germination or com- 
ing forth is to be found here — the mortal body 
must be quickened in the same way that the body 
of Jesus was quickened, which was after "the law 
of sin and death" had had its full force upon him 
which ensued in corporal death. 

We have not been able, as yet, to find any law 
whereby the mortal body undergoes any change 
for the better prior to the general resurrection, 
concerning which the scriptures furnish ample 
proof of the resurrection of the body; at which time 
it is brought from under "the law of sin and death" 
entering the estate of immortality. These things 
are true, we feel sure, concerning the redeemed of 
the Lord, who shall possess their bodies again even 



THE GREATER AND LESSER LIGHTS. 25 

as Christ possessed his — 110 more a natural but a 
spiritual body. He was the first fruits of those 
who shall arise from the dead, and hence Paul 
could say: "It is sown a natural body, it is raised 
a spiritual body. There is a natural body, and 
there is a spiritual body." — Cor. 15 : 44. The ce- 
lestial body, it is seen, is given to the militant king- 
dom as a creature subject to vanity, ("For the 
creature was made subject to vanity, not willing- 
ly, but by reason of him who subjected the same 
in hope." — Rom. 8 : 20) and the spiritual body to 
the kingdom triumphant wherein the creature is 
no longer subject to vanity. Here is where we 
are compelled to recognize the fact that spirit and 
body reunite, and must be the meaning of the 
language of Christ when he said: "In my Father's 
house are many mansions: if it were not so I 
would have told you. I go to prepare a place for 
you." — John 14 : 2. Again he says: "And if I go 
and prepare a place for you, I will come again, 
and receive you unto myself; that where I am, 
there ye may be also." — John 14 : 3. 

Now in each body there is growth, and in each 
case it is fixed for a certain statue, not being rec- 
oned from effort but from certain laws. In the 
terrestrial body they are organic and call for the 
statue of a man, under the favoritism of which 
law, that statue is attained. In the celestial body, 
growth is spiritual, calling for the statue of Christ, 
under the favoritism of whose law, this statue is 
reached; but the last must be reconed from mind, 



26 THE CELESTIALS AND TERRESTRIALS. 

which is spiritual growth, or "growth in grace" 
(which means in favor with God). The carnal 
mind is brought up with the earthly body by com- 
prehension, and the spiritual with the heavenly 
body by revelation; each mind brings up a body 
and in each case the mind is the government of 
the body without which the body is not safe. One 
brings up the hidden things of darkness and the 
other the secret things of light. Both minds are 
His and are lain deep in wisdom's ways. Life is 
His and death is His, darkness is His and light is 
His, for thus sayeth the Lord: "I form the light 
and create darkness." — Isa. 45 : 7. We feel fully 
persuaded that God has set up each kingdom for 
His declarative glory. The kingdom of darkness 
speaks on every hand of His creative power in the 
kingdom of observation, wherein mortality appears 
fulfilling the requirement of the powers of dark- 
ness; this being a prerequiste unto the display of 
the power of light concerning which we get the 
first glimpse of the great symbol of the reign of 
grace which was, and is, triumphant through 
Christ for the salvation of sinners. To this man 
is accredited the fact by Divine Writ that He was 
the King and Governor in the Kingdom of Israel, 
even as the sun is the king of day rising with the 
power of light to which darkness must succumb. 
In this we get the understanding of the two great 
dispensations in their interior sense. The moon- 
light or law dispensation sets forth the idea of the 
reign of a living soul in a mortal body under car- 



THE GREATER AND LESSER LIGHTS. 27 

nal commandments. This is only an image of bet- 
ter things and the evidence of a greater light — 
the expression of grace was in the law as the ex- 
pression of the sun is in the moon, or the image of 
God in the soul. 

Now, had there been a moon which could have 
given a perfect light, there would have been no 
need for the sun; and verily, light should have been 
by the moon, which would have brought forth 
the souls of men freed from their sins, as sayeth 
the scripture: "If there had been a law given 
which could have given life, verily righteousness 
would have been by the law." 

In this we learn something of the fourth day's 
work in the creation of the heavens and earth, 
when God said: "Let there be lights in the firma- 
ments of the heavens to divide the day from the 
night; and let them be for signs and for seasons 
and for days and years." — Gen. i : 14* Now we are 
taught that " a thousand years with the Lord is 
as one day and one day as a thousand years." 
This gives us to see four great thousand-year days 
before the dawning of the gospel day, concerning 
which Malachi comes saying: "But unto you that 
fear my name shall the Sun of righteousness arise 
with healing in his wings; and ye shall go forth, 
and grow up as calves of the stalls." — Mai. 4 : 2 
Is it any unreasonable thing that God made and 
brought forth this, the greater earthly light, on the 
fourth day to prefigure the reign of His own eter- 
nal Son whose appearing should be required, and 



28 THE CELESTIALS AND TERRESTRIALS. 

was at the expiration of the four thousand years 
from the creation. 

It is known that death reigned up to the time 
when Christ came to make an end of the law and 
thus set the lawful captive free, at the same time 
abolishing death and bringing life and immortali- 
ty to light through the gospel." Now, "He that 
has the Son has life," and we understand more a- 
bundantly; so it is by virtue of his death and res- 
urrection that our souls are made to partake of ho- 
liness (eternal life), whereas they were formerly 
dead in trespasses and sins without an exception. 
Here is the helpless condition of Christ's body (the 
church) as it appears buried in the first deep 
(death), but "deep calleth unto deep," i. e., life 
calleth unto death, and, I know not which is the 
deepest, life or death, but we do know that life 
which triumphs over death is found to exist but 
alone with God. 

Here is where all the christian's hope is staid, 
for, says Paul: "If we only have hope in this life, 
we are of all men most miserable;" but again, we 
are taught to "marvel not, for the hour is coming 
in the which all that are in their graves shall hear 
His voice, and shall come forth." Jno. 5 : 27. This 
is where the terrestrial body as a whole will be 
shaken and the sleeping dust as a whole will be 
aroused to sleep no more — thus awaken and time's 
no more, and the world is no more; for God shall 
have then brought out of his creation all things 
declared from the beginning, for, as it is written: 



THE GREATER AND LESSER LIGHTS. 29 

"He declared the end from the beginning from an- 
cient times, the things not yet done, saying, my 
council shall stand and I will do all my pleasure." 
Under the laws of regeneration the interior life 
is abolished., whereby we have a new creature, per- 
fected in holiness, the spirtual minded man, by 
virtue of whom we render service to God with the 
mind, which thing qualified Paul to say: "For I 
delight in the law of God after the inward man;" 
but he says further: "I see another law in my 
members, waring against the law of mind, and 
bringing me into captivity to the law of sin which 
is in my members." — Rom. 7 : 21-23. And he 
concludes by saying: "So then with the mind I 
myself serve the law of God; but with the flesh 
the law of sin." — Rom. 7 : 25. This is sometimes 
spoken of as the visible church — there is nothing 
visible to the natural eye save temporal things, 
and the church is not a temporal thing but eter- 
nal, therefore not visible only to the spiritual eye 
of the soul; for, "we have this treasure in an earth- 
en vessel who is the image of the invisible God 
the first born of every creature." "For by Him" 
sayeth the scripture further, "were all things cre- 
ated, that are in heaven, and that are in earth, vis- 
ible and invisible, whether they be thrones or do- 
minions, or principalities or powers: all things 
were created by him and for him: and he is be- 
fore all things and by him all things consist." — 
Cor. 1 : 15-16-17. It is unreasonable that the 
body of Christ (the church) is visible; if visible, it 



30 THE CELESTIALS AND TERRESTRIALS. 

must needs be a terrestrial and not a celestial 
body, thus making salvation a conditional plan of 
works, a visible body subject to human effort and 
continuously dependent upon our perseverence; but 
we have no such a body in the true sense of the 
term church, but a celestial which is a heavenly 
body and Christ is the head. Paul says: "And He 
is head of the body, the church: who is the begin- 
ning, the firstborn from the dead; that in all things 
he might have the preeminence." — Col. i : 18. 

Now, in order that Christ be joined to such a 
body, there must be a process whereby it has the 
experience of its head, who Himself was the first 
born from the dead. In this we have the death of 
such a body, and its resurrection from the dead, 
at which it is joined to its living head, a celestial 
head and and a celestial body, "on which the sec- 
ond death has no power." In this it will be seen that 
we have a birth and a resurrection also, in the 
same subject at the same time, which may appear 
rather mystifying; but it must be farther noticed 
that the apostle once uses the term, as concerning 
Christ, "begotten from the dead," and in 1-18 of 
Col. he uses the term, "born from the dead." Life 
is the absolute prerequisite unto either. 

If the child is born it is by "force" of life, and 
if the body is raised from the dead, it must be by 
"virtue" of life; in each case the life must be in 
the parent. The life of the natural child is in its 
father and manifest in the mother, while that of 
the spiritual child is in God and manifest in the 



THE GREATER AND LESSER LIGHTS. 3 1 

body by the Holy Ghost. In each case life is what 
we long to see. The manifestation of a dead child 
gives no hope or comfort, but when the glittering 
and flashing of a mother's life and a father's image 
is seen, what comfort pervades the souls of its an- 
cestors! What animating thoughts arouse and stir 
them with glowing hope for its future as the little 
one may grow and manifest a spirit for nobleness! 
They cannot possibly know its destiny. Whether 
the admirable little form will arouse and stir a na- 
tion or be a mother's grief and woe, and a father's 
shame, is all unknown to earthly parents. They 
may have something to do with framing the child's 
character, but certainly nothing tofdo with fash- 
ioning its soul for an immortal reign: this falls di- 
rectly into domains whose law is wraped up 
with the inconceivable highness of the seed of 
Christ, which is election. 

Then, what is it that is begotten in the child of 
God? We agree that it is life. What character of 
life? Eternal life. Then, what is it that is born 
from the dead? It is life, unquestionably. Again, 
What is it that is raised up from the dead? We 
understand, the body. Last, What is manifest in 
this body? to which we all agree: It is life, which 
life is manifest by birth, and the only way it can 
be in the child of God: hence it is Christ manifest 
in you, "the hope of glory;" therefore we have 
the character of the resurrection, or the true im- 
age of it in the body, His church, which becomes 
"the temple of the Holy Ghost," and has part tru- 



32 THE CELESTIALS AND TERRESTRIALS. 

ly in "the first resurrection." Now we are told: 
"On such the second death has no power." 

That Satan comes clothed with the power of 
death there can be no question, but there is a ques- 
tion as to how he produces it, and when: we may 
rest assured that he has no independent power, 
but is in subjection to Him who appoints it unto 
man once to die. It was found that he was a suit- 
able fellow to represent the kingdom of darkness 
whose powers were given into his hands, and I do 
not question but that he got his office by appoint- 
ment. It is in this kingdom that he has his sway 
as "the prince of the power of-the air" and "be- 
holds all high things," being "king of the children 
of pride." Thus, in the natural world he has the 
highest seat assigned him, and in these, our ani- 
mal natures, he carries on his w T ork by progres- 
sion; therefore can do nothing only from a mate- 
rial standpoint, and is the founder of such materi- 
alism. Lust is one of the strongest incentives to 
the action of all his subjects and is the key-note 
to the opening up of the way to his kingly pal- 
ace (flesh); and in a sense, naturally speaking, Sa- 
tan is the father of conception and lust, the mother 
of sin; for, "When lust hath conceived, it bringeth 
forth sin, and when sin is finished it bringeth forth 
death," says James; hence Satan's power of death. 

So, since lust is at the bottom of all fleshly con- 
ception, the language of David will universally 
apply as recorded: "Behold I was shapened in in- 
iquity, and in sin did my mother conceive me" 



THE GREATER AND LESSER LIGHTS. 33 

(Ps. 55); thus clearly setting forth the fact that 
infants are born in sin, which opens up the pas- 
sage unto death the sting of which every child of 
God must feel before they realize the benefits of 
God's grace. It will be said then that sin is hered- 
itary; which, in a dormant condition, is time. By 
the disobedience of one man sin entered, but 
should have ceased with the death of the one man 
(Adam); consequently sin is not chargeable to Ad- 
am any farther than individual transgression is 
concerned: each man is accountable for his own 
sins and they enter by individual transgression. 
Now that which makes sin possible is the corrupt- 
ible seed, and the thing that corrupts the seed is 
evil, by force of which we are "shapened in iniq- 
uity," and the over rating of this must be by grace 
as sayeth the scriptures: " Where iniquity abouded 
grace did much more abound. " The incessant 
flow of iniquity is not curbed save by the grace of 
almighty God. 

We inherit the nature of Adam, our father, by 
being growth of the same tree, which tree was con- 
demned because its fruits were not good. The 
character of life found in the first tree is common 
to all, and as his inclinations or fruits were, so are 
ours. In due season the tree buds, blooms and 
puts forth its fruit by reason of the flow of 
its own sap, wherein the secret of the life of all 
plants is concealed, never to be disclosed to mor- 
tals. They have one common life, for the life that 
grows one plant grows every character of plant 



34 ™E celestials akd terrestrials. 

and is called "plant life." This is equally as true 
concerning all mankind, for the life which grows 
one man grows every character of man and is call- 
ed human life; though, every kind of fruit must 
mature on its own tree, and everv man must have 
his own devils which we understand may be a dev- 
il or a legion of devils. These devils are subject 
to Christ, who came to destroy them, but are not 
subject to man. In the legal sense, death is abol- 
ished and the lawful captive is set free, but the 
sinner cannot see the abolition of death, except he 
is drawn along the lines of such a law until he has 
reached the end. Here he sees, feels and tastes 
death and believes not that it is abolished until he 
is delivered from under the curse of the law. In 
this Christ is revealed and he sees that there is life 
in Him and believes firmly with all his soul that 
i 'death is abolished and that life and immortality 
is brought to light through the gospel which is 
the power of God unto salvation to everyone that 
belie veth." 

Were it not for the fact that there is "another 
law in our members, warring against the law of our 
minds, bringing us into captivity to the lav/ of sin 
which is in our members" (Rom. 7 : 23), we should 
never again become entangled with the yoke of 
bondage. Doubts and fears would never arise in 
the bosom of the child of God: but these things 
are essential and work afiiictions by which comes 
tribulations: for, as it is written, "We know that 
tribulations worketh patience; and patience, ex- 



THE GREATER AND LESSER LIGHTS. 35 

perience; and experience, hope; and hope maketh 
not ashamed; because the love of God is shed a- 
broad in our hearts by the Holy Ghost which is 
given unto us." — Rom. 5 : 4-5. 

The Holy Ghost is from heaven and is the mes- 
senger or comforter our Savior promised to send 
in his name. This embassador brings the intelli- 
gence from heaven above to the kingdom here in 
the world by which the care-worn pilgrim is en- 
couraged on his way. God is immensely good 
and merciful to his children here in this militant 
state allowing no more to come upon them than is 
absolutely necessary. 

We may not be able to see how that certain 
forms of temptation, with long and wearisome Sa- 
tanic combats, can possibly bring about reinforce- 
ments that call for a forward movement and on- 
ward march of the christian soldier. We need 
time and again to be taught the lesson of Peter to 
whom Christ said: "Thou savorest not the things 
that be of God but men." — Mat. 16 : 23. It is by 
Him and not by us the victory is won. 

The terms of Ulysses S. Grant, the Federal gen- 
eral, to Robert E.Lee, the Confederate general, was 
"Unconditional surrender." His strength was in the 
federal army which led the Confederate army cap- 
tive, and now, being subjugated, they must pay 
tribute to the supreme power of this government, 
not willingly but by reason of the power found in 
this government: not many, if any, Confederate sol- 
diers willingly pay the northern soldier's pension. 



36 THE CELESTIALS ATND TERRESTRIALS. 

Now is not this a parallel case with the christian 
soldier, except that we transfer the power from 
carnal effort and carnal weapons to Israel's God 
whose terms are unconditonal surrender addressed 
to Satan and his powers which constitute death? 

The case is this: "a strong man armed keeps his 
palace, and his goods are in peace until a stronger 
comes." Now the strong must be Satan, and the 
stronger we know to be the Lord. Dismissing Sa- 
tan from the inner court (the heart), He takes full 
control, excluding forever the reign of darkness 
by the kingdom of light (grace). Now, if dark- 
ness can raise up and swallow up light, then may 
the powers of darkness (Satan) reenter the souJ, 
setting up the reign of sin and excluding the reign 
of grace; which thing would be falling from grace 
in its popular sense. 

Now, while this is believed by a number of con- 
cientious people, it is certainly not possible, and 
if we are disposed to recognize the outstanding 
symbols (light and darkness) as they appear in 
their typical significance, we are convinced that 
immortality is not subject to death — neither in- 
deed can be for it is reconciled unto God, the gift 
of whom is eternal life: consequently it is said: "I 
give unto them eternal life and they shall never 
perish." It is true, death is an enemy to God's 
children, but Christ is their friend, and the life He 
gives unto them is stronger than death. He reigns 
over death and is to reign till the last enemy is 
destroyed which is death. Here I must say that 



THE GREATER AND LESSER LIGHTS. 37 

I believe death is a high degree; yea, the highest 
degree, of deception practiced upon the children 
of light. Our Savior's preference was to speak of 
such a term as sleep true again — the Savior Him- 
self cried out in agonies of soul giving up the 
ghost. This was a deception practiced by Satan 
upon the deciples but not upon Christ for he 
knew that he would rise again the third day, and 
so taught them, but they seemed not to under- 
stand. Here the devil reaches the climax among 
the children of men in his deception, for he was 
a liar from the beginning and has ever been at 
the bottom of all deception; therefore, in the de- 
parted saint we look for life in its greatest brillian- 
cy or highest reality. Out of the body, the just are 
at home and in the body they are pilgrims and 
strangers on the earth where day and night ap- 
pear alternately; but the thread, once snapped, 
that connects the immortal with the mortal — the 
celestial with the terrestrial — in a moment, in the 
twinkling of an eye — the spirit enjoys the light of 
an eternal day, and approaches unto the light in 
which God dwells whereunto no man can ap- 
proach. 

That which was the Father's in the beginning, 
was his by virtue of sanctification in preservation 
and predestinated unto final salvation through 
Christ, our redeemer, who came according to the 
voice of prophecy and bravely met the demands of 
the law for his brethren who were guilty. Thus 
died the just for the unjust, but the scriptures test- 



38 THE CELESTIALS AND TERRESTRIALS. 

ified concerning him saying: "Thou wilt not suffer 
thy Holy One to see corruption, neither wilt thou 
leave my soul in hell." -Ps. Therefore rose He a 
triumphant victor over death, hell and the grave- 
proving the death warrant to be a false claim up- 
on his brethren, though they were lawful captives, 
having sold themselves for naught. They were 
heaven's heirs by an eternal decree and were only 
in bondage and slaves under him who has no legal 
right to them: therefore, "Led He even captivity 
captive and gave gifts unto men." In this, death 
has no sting; the grave, no victory; nor has hell a 
victim. In the former law, as sin appeared deserv- 
ing death, it was fixed and brought forth as a pen- 
alty by the Supreme Court, the tribunal of all tri- 
bunals; so that death passed upon all, for all have 
sinned. 

If we will observe closely along these lines, we 
will see that all is God's, and that, in so much as 
death is embodied in his decree for sin before 
man had sinned, saying: "In the day thou eatest 
there of thou shalt surely die," it is not a sum or 
substance of anything, but simply a condition, a 
nonenity, a shadow, a deception, allowed to be 
practiced by the powers of darkness; when at the 
lapse of about 4,000 years, we hear the gospel her- 
ald cry out "death is abolished and life and im- 
mortality is brought to light through the gospel." 
He who attempts to rule by such a law now, does 
so only by deception, for he has been openly ex- 
posed as being led captive and so recorded in the 



THE GREATER AND LESSER LIGHTS. 39 

Divine Code for the gospel dispensation, by the 
spirit of Him whose kingdom it is and whose sub- 
jects are taught henceforth and forever that Satan 
is dethroned and in exile for his accession to the 
throne by deception in the garden of Eden. He 
early sought the inward life to corrupt the souls of 
mortals and thus bring down their higher aspira- 
tions to the lowest possible ebb: so, the dictations 
to men for conscience sake are good to the present, 
but the principal innate is evil, and is allowed the 
preeminence for the world's sake. Out of the world 
came forth evil, and the same evil is known onlv 
to the world; for, "God is of too pure eyes to be- 
hold evil." -Heb. "He made the world and the 
world knew Him not," still the devils knew him, 
confessing: "Thou art the Holy One of God." A- 
gain it is said: "The eyes of the Lord are in every 
place, beholding the evil and the good."-Prov. 15:3 
I think the sense in which we are to understand 
this is, that the darkness and the light are alike to 
Him. "Yea, the darkness hideth not from thee; 
but the night shineth as the day: the darkness and 
the light are both alike to thee."— Ps. 139 : 12, i.e., 
good and evil are equally determined; and, if we 
will just not loose sight of the fact that all mortal- 
ity is set up in darkness and classified with dark- 
ness and has no higher meaning in the law of our 
creation than finiteness, we may avoid error and 
no more hesitate to place all comprehension or lit- 
eral attainment, as well as mortal failure or earth- 
ly decline, with human ability or human inability. 



40 THE CELESTIALS AND TERRESTRIALS. 

Thus, in the casement of the interior heavens 
and earth (individuality) whose canopies furnish 
his individual tent, we grant a firmament (figura- 
tively speaking) whose darkness knows but a lone 
star and a faint moon-light — born of flesh, meeting 
his doom as a living soul corresponding to a less 
glorious light, and in a terrestrial body correspond- 
ing to a less glorious body; for, "There are also ce- 
lestial bodies, and bodies terrestrial; but the glory 
of the celestial is one and the glory of the terres- 
trial is another:" also, "There is one glory of the 
sun, and another glory of the moon, and another 
glory of the stars: for one star differeth from an- 
other star in glory." — I. Cor. 15 : 40-41. 

Now, as a less glorious light in its effort to shine 
more gloriously meets with its consumation in 
mingling with a higher order, as the moon and 
stars with the sun, just so does a living soul, as the 
life and light of the body, loose its ability to shine 
by reason of the manifestation of a greater light 
which rules the day in the regenerated, by virtue 
of which they are the children of day. As with the 
interior life, even so the exterior; for, as the first 
heavens pass away, the earth equally so; both a- 
like pass away. As a terrestrial body (which is 
a body less glorious) passes away, it must have its 
significance in a spiritual body, calling for indi- 
viduality in the resurrection. 

In this work I'm calling for the stars to pro- 
totype the seed of Christ as celestial bodies 



The host of the litteral heavens, it seems to me 



THE GREATER AND LESSER LIGHTS. 4 1 

in this sense, pictures very beautifully the entire 
seed of Chist as the redeemed from this our earth, 
but we do not see as yet all bodies terrestrial man- 
ifest, but they must be required after the order of 
Adam, the corruptible seed. This constitutes the 
unholy nation, the rebellious children of men. 
We have here the life of Adam and the mind of 
Adam multiplied upon the earth, and it does 
not appear to me that God's choice rests any more 
with one than another with respect to Adam mul- 
tiplied, but consists in the fact of the development 
of a new creature by an incorruptible seed, hav- 
ing the life of Christ and the mind of Christ, con- 
sequently the son or choice of God. Now, it may 
be objected that this would leave out individuality 
altogether, which is the fruit of the womb, con- 
cerning which David said: "To children are a her- 
itage unto the Lord, and the fruit of the womb is 
His reward." "From dust thou art and unto dust 
thou shalt return," was said to Adam by the mouth 
of the Lord and was addressed to his individuality 
— by just so much is our personality affected; but, 
we are not able to say how much this may afreet 
our being in the final, for "it doth not yet appear 
what we shall be." I, for one, feel comforted with 
the belief that the flesh and bones of each individ- 
ual who has fallen asleep will be required again. 

There is no question, I suppose, but that every 
child of God is concerned for the redemption of 
the body. God who made the world and the full- 
ness thereof hath not made one star in vain. 



42 THE CELESTIALS AND TERRESTRIALS. 

Whether each body terrestrial, doomed to disso- 
lution, has its star or not, Christ had his, and va- 
rious others are individualized as messengers, giv- 
ing at least some evidence that they bear such re- 
lation to the righteous. In this connection, Adam 
was the first star that rose above the far eastern 
horizon, and, as we have been trying to show, he 
was manifest in darkness, as is true with all stars. 
I do not think we are to understand that he caused 
the darkness and all other stars to be manifest in 
darkness. He was the first to shine in darkness, 
reflecting the brilliancy of a greater light. 

It is sometimes thought that Adam by his plan- 
etary relation to all other bodies terrestrial might 
have refused to move in his orbit, and thus to have 
held in his grasp the law of his creation as well as 
all the powers of darkness, dispelling them at 
pleasure. Nay, sooner might we say: "Sun, why 
riseth thou in vain when the ability to divide light 
from the darkness is in me? Why thy incessant 
labor and central position? and, Why the universe 
subject to thy attractive influence, heat and light? 
But how should we speak and how do we under- 
stand? Is it not that Adam's progeny glimmered 
in a dark age, or the evening dispensation as con- 
cerns the time of the first heavens and earth? at 
the end of which time the sun of righteousness 
rose with healing in His wings that every star 
might appear shining in His light and held in 
position by His power. In the first heavens each 
star appeared, presumably, to be an independent 



THE GREATER AND LESSER LIGHTS. 43 

body whose shining and position depended alto- 
gether upon its own exertion wherein it might glo- 
ry, but not a single star in all the universe was 
found to be aglow by any such light. While the 
dark side of the earth was turned to them and they 
truly felt that their glory depended upon their 
shining, they seemingly were forgetful that they, 
even then, were reflecting a higher order of light. 
It does not differ how brilliant a star may be in the 
gospel heavens, or how near the earth, its shining 
is known to be due to the sun. The fact has been 
clearly developed that there is no true light in ter- 
restrials and no ability in them to generate it; so 
we see now, as has been since the break of day, 
that those dwelling in darkness have seen light, 
and that we are far advanced in the great week of 
time; as if in the golden sunset whose disappearing 
must of necessity bring perilous times, when the 
deep night of the dark ages is to cover the world 
and the people moan as in days of yore. 

"Now the spirit speaketh expressly, that in the 
latter times some shall depart from the faith, giv- 
ing heed to seducing spirits and doctrines of dev- 
ils; speaking lies in hj-pocrisy; having their con- 
science seared with a hot iron." — I. Tim. 4 : 1-2. 

With ancient Israel the hand of the living God 
was visible, and, though the dark side of mat- 
ters was turned to them, they seemed to look back 
as from the beginning, acknowledging the reflec- 
tion of such a light, and the leading of such a 
hand, causing that they also looked forward by an 



44 THE CELESTIALS AND TERRESTRIALS. 

eye of faith to the spring of day — and now we see 
it's a glorious reality. God's children are led into 
the promises, which simply means that we are no 
longer held by the powers of darkness as the saints 
formerly were, and "who, through fear of death 
were all their lifetime subject to bondage." — Heb. 
2 : 15. So, the gospel herald must bring forth the 
glad tidings of good news from a far country, pro- 
claiming that "death is abolished," being met by 
the Supreme Judge of the highest court, and prov- 
en to be an illegal claim, a deception practiced by 
the power of darkness, saying there is no light; 
whereas, the setting up such a kingdom has proven 
the prince of darkness to be the father of lies. The 
intelligence of the kingdom of heaven is that there 
is light and life in a glorious reality beyond, dwell- 
ing in immortality as "stars of light," having 
"come out of great tribulation, and have washed 
their robes and made them white in the blood of 
the Lamb." — Rev. 7 : 14. 

The gospel of the kingdom, we think, might be 
truly termed that intelligence which frames logic 
in favor of all the laws and regulations of that 
kingdom, and what so ever will be a defense a- 
gainst her enemies, and will exalt and honor the 
king; and he who is a legal defender of this gospel, 
must be called and qualified by the highest excel- 
lency, being supported by the great tribunal of 
that kingdom. Such will scarcely fail to speak, 
exalting the kingdom and proclaiming His high 
sovereignty, and no one should ever be found 



THE GREATER AND LESSER LIGHTS. 45 

pleading in this cause, who is unable to avoid 
using words which will not exemplify the wisdom 
by which he claims to be clothed. One might be- 
come zealous for the honor of pleading at the 
king's court, who has never been commissioned, 
consequently labor as one that beateth the air, 
(i. e.) in vain, reaping no reward, because he sows 
not spiritually, for a minister's reward rests with 
the fact that he preaches the gospel. 

Men do not see much of the kingdom of heaven. 
Just what we are shown and taught by the Holy 
Ghost is all we are authorized to speak, and 
all that we can safely advance. This is not 
confered because of talent or intellectual powers, 
coupled with a man's willingness wherein he feels 
his ability to proclaim the gospel of the kingdom 
of God, but to the contrary every way. First, it is 
often seen and believed by some care-worn pil- 
grims who appear to have the gift of the decerning 
of spirits, that a certain one is the choice of God. 
Prudence ponders these things in their own hearts 
nor dare divulge them or scatter the matter abroad 
until the sure work of the Great I Am has, with 
the flashing of a confusing spirit, vivified more 
and more an internal work until the burdened 
soul cries out from the depths: "Undone! undone!" 
But now a vast sweeping of high and sacred intel- 
ligence prevades the mind, calling for strong emo- 
tions and the highest aspirations after the exalted 
work, inspiring the heart with a glowing hope for 
future usefulness, and I dare say, with many of the 



46 THE CELESTIALS AND TERRESTRIALS. 

called at such intervals, they rise high enough and 
feel bold enough to stand up and open their mouth 
in defense of the gospel where ever God might 
cast their lot, not feeling in the least the fear of 
man, or that any one will be more able to preach 
than themselves; whereas, a few minutes before, 
any one they could think of would make a more 
successful attempt than themselves. 

At least, these are some of the ebbings and flow- 
ing of the waters with me — whether spiritual or 
not, I am unable to say with any positive conclu- 
sion. I still have to ride the waves of adversity, 
and often feel from the depths of my soul to say: 

Hide me, oh nvy Savior hide, 
Till the storm of life is past; 

but we surely receive comfort from contact with 
the enemy, which could otherwise never come. 
There, of a great necessity, must be a rooting down- 
ward before we can look for a springing upward 
of any duration. 

The tender blade once had its beauty and use- 
fulness held as a secret with a single corn of wheat 
and was disclosed by coming in contact with the 
earth and there, in touch with its poisonous gases, 
is where its beauty is developed. Now, the case is 
this: The properties of the earth assume to be an 
enemy to the natural body (or grain) and concen- 
trate their forces for its distruction, which thing is 
really accomplished, as every farmer knows, but 
we then see emerging from the heart of such a 
body, a product possessing life, bringing consola- 



THE GREATER AND LESSER LIGHTS. 47 

tion to the husbandman, for this is his reward in 
the time of harvesting. 

The plant begins at once to put out its roots 
which penetrate the earth farther and farther, par- 
taking of the nature and character of the mineral 
or lowest kingdom, bringing them up for the use 
of the higher which is the vegetable; and thence 
it is taken up and consumed in the body of the an- 
imal which is the highest natural kingdom. It is 
now individualized for every species of animal mak- 
ing up all flesh, the derivative of which is princi- 
pally mental faculty either intellectual or instinct- 
ive. The bodies under instinctive government are 
consumed in the intellectual, and greatly for the 
mental, but not all; while the mental is greatly for 
God, but not all. 

Animal food is considered by science as contain- 
ing the necessary mental food, but not all the prop- 
erties in such food are taken up by the lacteals and 
conveyed through the circulation for brain food to 
thus strenghen the natural government (intellectu- 
al powers). Neither is all the intellectual wrought 
upon by the spiritual to thus strengthen the spirit- 
ual government, for the strength of this govern- 
ment is not in members but in the might and maj- 
esty of her God who is of one mind, and such as 
have this mind are His sons and one with Him, re- 
ceiving the necessary food which is the testamony 
of the crucifixion of Christ with whose sufferings 
we have fellowship: thus eating his ftesh and drink- 
ing his blood, as he testified saying, "Whoso eat- 



48 THE CELESTIALS AND TERRESTRIALS. 

eth my flesh and drinketh my blood hath eternal 
life, and I will raise him up the last day; for my 
flesh is meat indeed and my blood is drink indeed;" 
also, "He that eateth my flesh and drinketh my 
blood dwelleth in Me and I in him."-John 6:54-56. 
All this has grown out of the fact that God created 
the heavens and earth, and not in vain, we are told 
by Isaiah, but to be inhabited: still all of its inhab- 
itants are not to sing in the paradise of God, but of 
some, says David, "as brute beast they perish and 
shall never see light" — Ps. 49. This, it is claimed 
by many, looks rather hard, seeing there is to be 
a general resurrection of both classes — those who 
have done good and those who have done evil — 
this being the case, which is so recorded as spoken 
by the Master saying: "Thou shalt be recompensed 
at the resurrection of the just. "-Luke 14 : 14. And 
again: " But this I confess unto thee, that after the 
way they call heresy, so worship I the God of my 
fathers, believing all things which are written in 
the law and in the prophets: and have hope toward 
God, which they themselves also allow, that there 
shall be a resurrection of the dead, both of the just 
and the unjust." — Acts 24 : 14-15. 

It is very difficult to understand what David 
meant when he said, "as brute beast they perish 
and shall never see light," unless he was speaking 
of the finality of the resurrection. 

We are to look for a time and have hore in just 
such a God as will reclaim the sleeping dust of 
those who have fallen asleep in Jesus from the 



THE GREATER AND LESSER LIGHTS. 49 

earth, fashioning their bodies anew after the image 
of the heavenly; whereas, the dead sleep this mo- 
ment the next a certain tremulous bursting forth 
with Gabriel's last and triumphant blast upon the 
trump of God, and the just "awake in His likeness 
and are satisfied:" then, surely the inhabitants of 
this world will be no more, for the unjust are dis- 
missed with eternal death which we think is to go 
down in darkness,therefore, "never see light," r while 
the righteous are caught away to the heavens of 
all heavens — the recipients of eternal life. Then 
certainly, we do not look for successive and never 
ending generations to populate this poor world as 
some religionists would have it. The fullness of 
the times of the Gentiles, and the proclamation of 
the gospel to all nations, is all the time that is 
promised us. 

This being done, we have what Peter speaks of 
as"TheRestitution of all Things, "saying, "And he 
shall send Jesus Christ, which before was preach- 
ed unto you; whom the heavens must receive until 
the times of the restitution of all things, which 
God hath spoken by the mouth of all His holy 
prophets since, the world began. — Acts 3 : 20-21. 
It was, and is, God's purpose, no doubt, that all 
things should be just as they are, for we read: "He 
declared the end from the beginning from ancient 
times the things not yet done saying, my council 
shall stand and I will do all my pleasures." (Isa.) 
And again, " For by Him were all things created 
that are in heaven and that are in earth, visible 



50 THE CELESTIALS AND TERRESTRIALS. 

and invisible, whether they be thrones or domin- 
ions, or principalities or powers: all things were 
created by Him and for Him." Col. i : 16. The sa- 
cred measures of God's grace have ever taught 
His sovereign rule over all things, or His wise de- 
cree in alJ things, as a supreme government — the 
law or counsel is that all things are worked after 
the counsel of his own will. Now there can be but 
one question in regard to this, and that is as to 
what or how much there is in the counsel. It is to 
stand — there is no doubt about that — but how 
long? Until the end, for, "He declared the end from 
the beginning, saying, 'My counsel shall stand and 
I will do all my pleasure.' " 

We will inquire: Does anyone believe that there 
is anything now transpiring which was not in the 
arrangement? If so, by what power or authority 
was it introduced? and by what power does it con- 
sist? "The powers that be," we understand, "were 
ordained of God." He Himself, being the power, 
all powers are subject to Him. There is no power 
but of God. Darkness itself with all its fiends has 
no power except that by which God clothes it, 
hence dependent powers whose appeals must come 
before the highest sumpremacy according to the 
council found there. Satan's power must therefore 
be permissive according to; not contrary to, God's 
purpose or decree, as we have quoted: "All things 
were created by him and for Him." It is certain 
that these "all things" stood in a potential form 
in Him, and all that was needed was to speak the 






THE GREATER AND LESSER LIGHTS. 5 1 

word; for, "Through faith we understand that 
worlds were formed by the word of God, so that 
things which are seen were not made of things 
which do appear." Heb. n : 13. Even so shall it 
be in the end which shall surely come. "The 
trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed; in a mo- 
ment, in the twinkling of an eye, at the last 
trump." — I. Cor. 15 : 52. 

Our God is an almighty God, and "when He 
speaks, its done, and when he commands, it stands 
fast," having put His own to sleep from their la- 
bors, He will awake them in the morning, when 
their eyes will be opened upon a new world — the 
creation also of God for His saints in light — that 
they may be with Him and dwell with Him for- 
ever more where they will no more trample upon 
dust and grapple with mortality. This is the inten- 
tion as regards man just as far as immortality is 
extended to him; otherwise it is not God's choice 
to use him, but assigns him his lot with everlast- 
ing death which, of course, is the opposite of eter- 
nal life; one to go down into the land nf darkness 
and the other caught up into the land of light and 
see eternal light and the eternal God who dwells 
in light. Here is the division of the human family 
in the final which justifies us in preaching the doc- 
trine of Eternal Judgement. We should be found 
contending "for the doctrine of baptisms, and of 
laying on of hands and of the resurrection of the 
dead, and of eternal judgement." — Heb. 6 : 2, 



$% THE CELESTIALS AND TERRESTRIALS. 

The Greater and Lesser Light System embraces 
the idea of Exterior and Interiorism, and prac- 
tically means, metaphorized, a living and a dead 
body. The sun is received in the Solar System as 
a living body and the moon as a dead one having 
the image of the sun impressed upon it for a time 
when it is withdrawn to reappear in what we call 
a new moon. I am not able to run out the mean- 
ing of its monthly disappearing and reappearing 
but in this work it will appear throughout individ- 
ualized on the side of mother life as God given. 
The fruit of the womb is blood life corresponding 
to, and is, comparatively speaking, a body of death 
and it is certain that the moon bears this relation 
to the blood, life in prophetic vision, for "The sun 
shall be turned into darkness and the moon into 
blood before the great and terrible day of the 
Lord come." — Joel 2 : 31. The sun bears no re- 
lationship to blood but spirit, the nature and 
character of which is to quicken matter. 

Science says, in consideration of the cause or 
philosophy of "Form" or Individuality, we must 
give a paramount importance to two great princi- 
ples of organism, viz., "The Centrifugal" (from a 
center) and "The Centripetal" (towards a center) 
Forces. Instead of lines and power-points, we are 
now dealing with aggregations of lines and points, 
or surfaces and solids or substances. 

There can be no Individuality except by the 
association of positive and negative forces or mag- 
netism and spiritual light or soul and body. The 



THE GREATER AND LESSER LIGHTS. 53 

body or "Form" constitutes all individuality. Mag- 
netism or spirit is always the same and is simply 
an universal intelligence flowing into a matrix. 
A being is like a potter making a vessel; he is fur- 
nished with Force to whirl his plastic clay, but 
his hands shapes the vessel of more or less value 
for joy and usefulness. 

"There are two states induced in atoms of mat- 
ter, apparently by an external and an internal 
force which makes two kinds of atoms; the sealed 
atom compressed by the centripetal force and the 
hollow atom made by the force of magnetism 
which passes into everything. This magnetism 
cuts down the center and lets the inner matter ex- 
pand giving a centrifugal force. The first forms 
of life in vegetables and animals are the unicellu- 
lar organisms, the diatoms having a shell on the 
outside of a membrane and are vegetables. This 
woody shell seems to be the result of a centrifugal 
force which is due to the influence of sun-light.' J 
— Chemistry. 

We are told that all cells are alike when origi- 
nated, but afterwards change; some form bone; 
some, muscle; and some, other tissue. We often 
see the trunk of a tree showing only woody form 
or aggregation of cell, and then we see a "slip" or 
shoot break forth. If we plant these, roots grow, 
and we have a new tree all from that which ap- 
peared as a part of the first. So we have the law ex- 
emplified, says Science, which is this: - "A part 
contains the potential of the whole and the whole 



54 THE CELESTIALS AND TERRESTRIALS. 

is only a multiplication of a part." This is said to 
be the universal law in nature as to life either an- 
imal or vegetable. We have in this a high consid- 
eration of Adam multiplied, who himself contained 
"the potential of the whole, and the whole is only 
the multiplication of him as a part." 

L. M. 

i This tree, corrupted, was early found 
Among the trees of Eden's ground; 
In the midst of which, life took place, 
To bring about the human race. 

2 This mortal life contrast to see, 

That it was just an earthly tree; 
In time to appear a temporal thing, 
Able, alone, bad fruit to bring. 

3 In earthly soil it's known to grow, 

Which brings the mortals "hither to;" 
The life common to this first tree, 
Is light of all that earthly be. 

4 Thus, of one blood all men are made, 

And as the flower of grasses fade, 
The law with him did first begin 
To show this tree its fruits are sin. 

5 The tree of life immortal grows, 

And mortal failures it restores; 
That as the days of this good tree, 
God's chosen people sure must be 



THE GREATER AND LESSER LIGHTS. 55 

6 Both trees are His, both lives are one, 

When brought to a oneness in the Son; 
One the Darkness doth represent, 
The other, Light from darkness sent; 

7 Which God divides and sets apart, 

The world in wisdom first to start; 
Till Life and Death His work has done, 
And shines in splendor, all in One. 

j. d. a 

A very high degree of criticism is sometimes of- 
fered against Science for its impudence, which it 
sometimes deserves, but we should always be ready 
to give weight to any demonstration of Science 
which will throw light upon Truth, however ob- 
jectionable it may have been in the tradition of 
the fathers. True, Paul objects to vain philosophy 
which was mere conjectures by men of that age 
who were superstitious and had no laws lead- 
ing into the true voicing of nature. Paul was 
ready at every turn to convince by Scientific proof, 
for he came saying; "Thou fool! That which thou 
so west is not quickened except it die." This was 
the true voicing of Nature, and was spoken to the 
Corinthian brethren, with a Scientific proof of the 
character of the resurrection of the dead, in terms 
easier to be understood. Our Master also came in- 
structing with such sayings as; — "Consider the 
lilies, how they grow;" and, "A corn of wheat a- 
bideth alone except it fall in the ground and die;" 
and many parables spake He concerning the King- 



56 THE CELESTIALS AND TERRESTRIALS. 

dom of Heaven, whose interpretation or explana- 
tion was found in the voicing of Nature. Drum- 
mond has said: " Science may yet have to be called 
upon to arbitrate on some points between conflict- 
ing creeds." 

I have received much comfort by seeing unde- 
niable symbols step in from nature and verify the 
doctrine so long proclaimed by the Clergy of the 
Old School Baptists whose educational advantages 
have been greatly limited. But from time to time 
God has blessed this small body of worshippers 
with men of education, possessing ability, and 
mighty in the scripture of Divine truth. Such 
men, having more generally been raised up in 
time of war, have come boldly to the front with 
the doctrine of God's sovereign grace, and the old 
Calvinistic doctrine of Election and Predestination. 

Men will never take up arms as volunteers, and 
combat with the powers of darkness, proving 
themselves loyal, unless effectually called, at which 
time they become Subjects of another kingdom: 
then, being drilled under the severest military 
rules, they make valiant soldiers of the cross who 
are loyal and brave in fighting the King's battles. 
Mens' loyalty must be proven. They are natur- 
ally disposed to presume that they are in readi- 
ness at any hour to go with Him (Christ) unto 
death, but such is not the case. Men require deep 
convictions and sore afflictions to bring them in 
touch with God — here faith steps in and knows 
no fear of man "looking for a recompense of re- 



THE GREATER AND LESSER LIGHTS. 57 

ward, enduring as seeing Him who is invisible." 

The convicted sinner sees and discovers from 
time to time that the debt is great, and increasing 
with every move until it is immense, even "ten 
thousand talents and not one farthing to pay with." 
It is then, but not till then, that he surrenders all 
and comes, confessing, "I'm nothing, I'm altogeth- 
er weakness. There is no strength in me, there is 
no standing in the mire and clay; I do but sink 
deeper with each move." There is no intermediate, 
no stopping place for a compromise between life 
and death. Death is the inevitable consequence of 
the reign of sin, and sin reigns from the depths, 
bringing every soul in view of perdition, and there, 
terror-stricken with the awfulness of such a doom, 
surveys his case and confesses, it's for sin and per- 
fectly just. Then, being delivered from such a con- 
dition by the reign of grace from the heights, it is 
no wonder such experienced persons have such ab- 
horrence for sin in their members which is a 
body of death. 

It is in this body that we feel the pains of hell, 
and in this body that we hear the voice of the Son 
of God and realize the benefits of His quickening 
Spirit. This manner of intelligence is received in 
different ways — very often when asleep — but how- 
ever hard the trials and tribulations which ac- 
company us in our warfare here, we do not forget 
these seasons, which are "Bethels", of our greatest 
earthly joy. So it is vastly necessary that we learn 
a great lesson, and that our trials be many and se- 



58 THE CELESTIALS AND TERRESTRIALS. 

vere, experiencing the thought of the saying of 
Paul, that "The law is our Schoolmaster to bring 
us to Christ, and so teaches us that we come say- 
ing, "For the law of the Spirit of life in Christ Je- 
sus hath made me free from the law of sin and 
death. "-Rom. 8 : 2. Now we see the lawful cap- 
tive set free, "For what the law could not do, in 
that it was weak through the flesh, God sending 
His own Son in the likeness of sinful flesh, and for 
sin, condemned sin in the flesh. "-Rom. 8 : 3. The 
law was a heavenly requisition, therefore, spiritu- 
al and good, and was asking for a grander obedi- 
ence than ever has been or can be rendered by 
mortals. The requisitions of heaven can only be 
met and kept where the virtue of immortality has 
been realized. This constitutes an immortal sub- 
ject who delights in walking in the statutes of God 
and whose meditations are there by day and on 
his bed at night. The Lord is King and His "law 
is perfect, converting the soul." "His kingdom 
come, His will be done." Now the righteousness 
of the law is "fulfilled in us who walk not after 
the flesh but after the Spirit." "So then, they that 
are in the flesh cannot please God." "But ye are 
not in the flesh," says Paul, farther, "but in the 
Spirit, if so be that the Spirit of God dwell in you. 
Now if any man have not the Spirit of Christ, he 
is none of His." We will quote once more from 
Paul: "And if Christ be in you, the body is dead 
because of sin; but the Spirit is life because of 
righteousness." — Rom. 8 : 4-8-10. Here is the 



THE GREATER AND LESSER LIGHTS. 59 

reign of spiritual law which carries us to the 
point of infallibility. 

We will now endeavor to call the reader's atten- 
tion more closely, and make as clear as possible, 
what we mean by Spiritual Law in the Natural 
Kingdoms. This is the typical, triune man of Na- 
ture; the image of the true Son of God, whom we 
desire to present as the embodiment of this great 
truth, which throws a clearer light upon the tri- 
union of God, as God brings man to partake in his 
earthly constitution, of the elements of the three 
natural kingdoms which groweth into a corrupt 
temple in man who, in spirit, God was pleased to 
have represent His "likeness." The only thing 
which made the natural world possible is the spir- 
itual, and this natural creation was by the Creator 
(who is omnipresent), as a pattern of higher things 
and better things. Thus we appear to have a world 
within a world, as in the creation of the first man 
we have a body understood within a body, which 
body was separated from the first and occupies as 
subject to it, even as the natural world is separated 
from the spiritual, and occupies as being subject 
to the spiritual. The man is not of woman but 
the woman of the man, nor is the spiritual world 
of the natural but the natural of the spiritual. 
Woman does not rule in man, but man in woman; 
neither does the natural rule in the spiritual, but 
the spiritual in the natural. Man stands, in the 
prime sense, as a representative of the spiritual, 
being "a figure of Him who was to come," while 



6o THE CELESTIALS AND TERRESTRIALS. 

the woman stands figuratively as the church 
ground (formative matter), acted upon by the form- 
ing principle (life;; and, being deceived, she has 
her assignment with the kingdom of the dead in 
which no law was found for her release, "for had 
there been a law given which could have given 
life, verily, righteousness would have been by the 
law." — Rom. Then might the stones have cried 
out, and the valleys grown to have been hills and 
the hills to mountains of unknown magnetude, 
whose towering peaks might have pierced the lofty 
blue sky, but how different; mountains must crum- 
ble, valleys lay low and stones dumb and inactive 
in their element. Here is where we find the ground 
rail of Spiritual Law. 

In the Spiritual world there is one true and liv- 
ing God who is triune in essence (Father, Son and 
Holy Ghost). These three are One and the same 
in essence and glory, being head over all things, 
and in the natural world we have man typically 
triune with the three principles; formative matter, 
formed matter, and the forming principle, Life; 
and who, with his living-soul-faculty, is made head 
over all things natural; for, as we have urgingly 
insisted, being a kingdom by observation, himself, 
partakes individually of the three natural king- 
doms. As mineral, he is associated with mineral; 
as plant, he is associated with plant; as animal, he 
is the embodiment of such and is the temple of 
the Holy Ghost, but we consider the Holy Ghost, 
in the true sense, a non-resident of man until new 



THE GREATER AND LESSER LIGHTS. 6 1 

life sets in, which we believe is manifest where 
there is no life, quickening into divine life that 
part of man received from the dead. He now has 
the same soul raised from the dead, but that is not 
all. He is a new creature, and we consider this 
new creature new life, and the new life is eternal 
life which is manifest from above (the Spirit of 
God) which is infallible — Spiritual Law in the 
Natural Kingdoms. 

We feel quite sure that it is in this typical dead 
kingdom that our Father and great Spiritual head 
was pleased from all eternity to make known His 
power and the riches of His grace and thus exalt 
His great name in bringing His sons and daugh- 
ters to Him through Christ who bows down to the 
lowest or dead kingdom — spoken of as "the 
shadow of a great Rock in a weary land," and was 
later the stone rejected by the builders which after- 
wards became "The Chief Corner-Stone. " He was 
pleased also to have His deciples understand that 
this was their element, and said to one, "Thou shall 
be called Cephas," meaning a stone. The twelve 
foundations of the Heavenly Jerusalem were such, 
and of the greatest possible value, corresponding 
to the twelve apostles of the Lamb, and the church 
is spoken of as a pearl, hidden in a field. Now, 
here is the safest ground we can occupy, for when 
we begin to think this is too low a seat for us, and 
conclude to leave the region of barren rocks, dust 
and ashes and go up a little higher that we may 
have a stroll "in the garden" among the trees and 



62 THE CELESTIALS AND TERRESTRIALS. 

flowers, is when we go mate-hunting and look 
through Satan's spy glass in order to see our breth- 
ren far beneath us in the dust. 

We are taught, for man's sake the earth is curs- 
ed, bearing that relation to him on every hand; but 
do we gather from the saying that what man does 
forces the Supreme Governor and Ruler of all 
things to curse the earth contrary to His purpose? 
It is often said, u He permits", which is true, but 
does He permit according to His will or contrary 
to His will ? The law given is spiritual and good 
and for the government of spiritual subjects in the 
natural kingdoms. Therefore, the law has the pow- 
er of discovering to the natural man the "force" of 
the curse by requiring perfect obedience of him, 
which, owing to his relation to the curse, he could 
not render, for his seed was in him as truly as the 
u seed of every plant, thorn or thistle was in it in 
the earth;" therefore it is reasonable to suppose 
that his seed, which was yet in him, bore the same 
relationship to the existence of such a curse and to 
his first-born before the transgression, as it did af- 
terwards. The transgression was what brought 
this manner of reasoning about. He saw then, but 
not till then, just what he was by nature, having 
knowledge of good and evil. God, he knows to be 
good, and himself, he sees to be evil. This is as 
near as we can come to the origin of evil. We 
read from the bible, as stated in Gen. 8 : 21, "I 
will not again curse the ground any more for 
man's sake; for the imagination of man's heart is 



THE GREATER AND LESSER LIGHTS. 63 

continually evil from his youth." So the imag- 
ination of man's heart, says the Lord, is evil; thus 
strengthening the thought which I have for some 
time entertained concerning its origin, which is, 
that it is generated by revolutions in flesh, ("force" 
being dormant prior to the action of light), by the 
action of the life, and, being of man in animal 
form, its behavior is manifest. If good has its or- 
igin with the Gods whose dwelling is not in flesh, 
it is evident that evil has its origin with devils 
whose dwelling is in flesh. 

Whether the evil spirits are the cause of the 
imaginations of the heart, or the effect, we are not 
able to say. We only know that we are under the 
curse of the law of sin and death: not that the 
curse came by the law, for by the law is the knowl- 
edge of sin; "and lust, when it conceives, brings 
forth sin, and when sin is finished it bringeth forth 
death," thus evil seems to claim, for its companion, 
lust, the offspring of which is sin, and "sin is the 
transgression of the law." So lust is as much re- 
sponsible for sin, as evil. She conceives by evil 
who is the father of sin; hence, lust (or desire) 
must have played its part in the fall of our first 
parents, likewise their whole posterity, that they 
might be partakers, according to election, of that 
grace given them in Christ before the world was, 
"A chosen generation, a royal priesthood, a holy 
nation, a peculiar people; that ye should shew 
forth the praises of Him who hath called you out 
of darkness into his marvellous light."-!. Pet. 2:9. 



64 THE CELESTIALS A&D TERRESTRIALS. 

We will speak a little more extensively here on 
election and predestination. In the first place how 
are they elect, and why? "Elect according to the 
foreknowledge of God the Father, through sancti- 
fication of the spirit, unto obedience and sprink- 
ling of the blood of Jesus Christ." — I. Pet. i : 2. 
The first glimpse we have of Israel is in preserva- 
tion as sanctified by God the Father before the 
creation; for, says Jude, i : i, "Ye are sanctified by 
God the Father, preserved in Christ Jesus, and 
called." So notice while in the high court of 
heaven, the Son of God contains His bride as spir- 
it of His own life and wisdom of the Eternal Father 
and we furthermore hear from the voice of wis- 
dom; "The Lord possessed me in the beginning of 
His way before His works of old. I was set up 
from everlasting, from the beginning, or ever the 
earth was." And again, "When he gave to the 
sea his decree, that the waters should not pass his 
commandment: when he appointed the founda- 
tion of the earth: then I was by Him as one 
brought up with Him: and I was daily His delight, 
rejoicing always before Him; rejoicing in the hab- 
itable part of His earth; and my delights were 
with the sons of men." — Prov. 8 : 22-23-29-30-31. 

Herein, we have set forth the wonderful rela- 
tionship between the Word which proceeded out 
from God, the Father, and was made flesh, dwell- 
ing among men, possessing more wisdom than aH 
men; still, men hated Him and regarded not His 
saying; and, being envious because of His under- 



THE GREATER AND LESSER LIGHTS. 65 

standing, took Him and crucified Him. But the 
Father expressed to the Son that, in so much as He 
is God and besides Him there is none other, His 
power must be known and His name magnified 
and His grace exalted, by all who should be fore- 
known by Him and ordained unto eternal life. In 
this He lays the plan of salvation before the Son, 
which pleased Him because it was granted Him to 
do the entire will of the Father. Thus, the work of 
redemption was assigned Him in which He be- 
came the Lord and great Creator of all things in 
the execution of which the Father is Counsel; 
hence He comes saying: "Let us make man in our 
image after our likeness." Thus, the first man is 
made a living soul and called the son of God, who 
contained his bride as preserved in him, but the 
plan of salvation required her separation from him, 
which was done that she (the creature) might be 
made subject to vanity. Her subjection to vanity 
was not agreeable but very necessary, "For the 
creature was made subject to vanity not willingly 
but by reason of Him who subjected the same in 
hope." — Rom. 8 : 20. 

So, we see the expression it gives to that sub- 
jection which is "Hope." This begets faith, and 
faith, chanty. These three are one but the greatest 
is charity. "Hope" makes not ashamed, "Faith," 
bold, and "Charity," loving. This vanity is death 
which is the ideal plan of salvation for the disso- 
lution of mortal formation and the restitution of 
immortal conformation according to predeetina- 



66 THE CELESTIALS AND TERRESTRIALS. 

tion. "For whom He did foreknow, He also did 
predestinate to be conformed to the image of His 
Son, that he might be the first born among many 
brethren. Moreover, whom He did predestinate, 
them He also called; and whom He called, them 
He also justified; and whom He justified, them He 
also glorified." — Rom. 8 : 29-30. 

The first condition of the sons of God is of the 
earth earthy, bearing the image of the earthy. It 
would be meaningless for one to speak of a dead 
form as bearing the image of its father. An image 
must, in the proper sense, mean life. A body is 
dead without the image of the earthy; even so with 
the church (the body of Christ); it is dead without 
the image of the heavenly. The first comes alone 
by Adam's begetting in formation; the second 
comes only by God's begetting in conformation. 
The first must be a heavenly reflection in an earth- 
ly creation, the life of God reflected in man (as the 
earth reflects the light of the sun); the radiation of 
which light is for the benefit of the surface, quick- 
ening the germs found in such soil, while the 
Christian's life or light is not a mere reflection but 
the true light that shines in the heart illumina- 
ting a greater interior, quickening the germ man- 
ifest there for the development of the child of 
faith. 

Fm conscientious, whether scientific or not, 
when I say I believe the child of faith has its con- 
ception in Christ and is manifest with such con- 
ception when born naturally, and its motions are 



THE GREATER AND LESSER LIGHTS. 67 

often mysteriously felt in the soul from the earli- 
est recollection, but its development is more tardy 
in some than others for some cause best known to 
God. This is true with the child of nature — the 
full development of some is attained quicker than 
others. At the time of deliverance is the time of 
birth; the life is born and is manifest in the soul 
which is the body of Christ (the church), while the 
mind is principally a development afterwards — 
I will say, a gift. This is also true with the child 
naturally; it is born when delivered; the life is the 
thing that is horned, and is manifest in the body 
or temple while the little one's mind is very grad- 
ually developed. 

I'm now insisting that we pass into a greater in- 
terior and I'm looking for lines running through 
nature as parallels to bring to our understanding 
facts by way of illustration. 

Now, a few more words on the co-existence of 
both kingdoms, and we leave it for more fruitful 
minds. — God has set up the kingdom of heaven 
in the hearts of His children and the co-existence 
of them, surely in some sense, is hidden away in 
the fruit of the womb as "two nations in one womb" 
— they are both there to commence with, and as is 
written, "The elder shall serve the younger," i. e. 
The child of flesh is the first manifest, but they 
are twin brothers and their enmity is only to last 
for a time, when it is to cease forever, for the same 
body is again required from the dead flesh and 



68 THE CELESTIALS AND TERRESTRIALS. 

bones, for, so appeared Christ; our elder brother, 
the first fruits from the dead, saying to his deci- 
ples, "Why are ye so troubled? and why do 
thoughts arise in your hearts?" "Behold my hands 
and my feet, that it is I myself: handle me and 
see; for a spirit hath not flesh and bones, as ye see 
me have." — Luke 24 : 38-39. 

Now in conclusion, I leave you a scripture quo- 
tation which I think should close the question, be- 
yond controversy, in the affirmative, that is, that 
the child of God is born such, and is never anything 
else but His. "And the children struggled togeth- 
er within her and she said, 'If it be so, why am I 
thus?' And she went to inquire of the Lord: and 
the Lord said unto her, Two nations are in thy 
womb and two manner of people shall be separated 
from thy bowels; and the one people shall be strong- 
er than the other people, and the elder shall serve 
the younger.' " — Gen. 25 : 22-23. 

We can but be thus "Calvinistic" in our views 
if we would be scriptural, and we must be scriptu- 
ral if we would have a hearing religiously. Relig- 
ion is not sectarian and should never be looked 
upon in that light; but wherever the gospel is 
preached, and by whomsoever, God's name is ex- 
alted; and that preaching which does not exalt 
God's name is not the gospel of salvation. Whoso- 
ever observes the Spiritual Law under the reign of 
Christ, is under grace and does not hesitate to 
receive and advocate the doctrine of grace and is 
not afraid of such terms as, Preservation, Election, 



THE GREATER AND LESSER LIGHTS. 69 

and Predestination, as concerns the salvation of 
sinners. We look upon Preservation as anteceding 
or underlying Predestination and believe Predes- 
tination to be the outgrowth of Preservation, real- 
zed in salvation by grace, and which is finished in 
the final "restitution of all things," that is, when 
all things have been fully and honorably restored 
by the reign of Christ, the great Spiritual Head of 
the church, whose government is established upon 
such principles as to make any failure impossible. 

Now, just how much of this fallen and ruined 
kingdom will be reclaimed and reconstructed in 
regeneration and resurrection, has always been 
and, I dare say, always will be a great question 
with the masses. That He can restore all of it, is 
unquestionable, which admits that He has all pow- 
er. That He desires to save all and will not be 
able to accomplish His purpose, confutes the first 
certainty. That it is not His purpose to save all 
the world by the mission of Christ, sets up a doc- 
trine called Election which, it is claimed, savors of 
partiality and injustice on the part of God; but the 
tidings of the doctrine of election came from heav- 
en and was certified by Christ and the angels who 
were messengers to the several churches. Its cor- 
rectness was also testified to by the apostles and 
surely will never be lost sight of by such as are the 
choice of God, which is Election: consequently, can 
never, never be overthrown. 

The individual rejection of the doctrine of elec- 
tion does not, however, effect it, from the fact that 



70 THE CELESTIALS AND TERRESTRIALS. 

no one is required to believe it except the Elect 
themselves, nor does anyone else know its secret — 
it must be revealed by the master. We read from 
the scripture: "For as in Adam all die, even so in 
Christ shall all be made alive." — I. Cor. 16 : 22 
We would naturally suppose b}^ the above scripture 
that the entirety of Adam's race would be saved, 
but the apostle says further: "Every man in his 
own order; Christ the first fruits; afterwards they 
that are Christ's at His coming." Now, we suppose 
that it would be no more proper to say that all die 
in Adam in his individual transgression than to 
say that all are made alive in Christ individually 
in the covenant when entered into. In Adam, a 
living soul multiplied, is where the trouble takes 
place, as election may call for from time to time 
till time shall be no more. We know there must 
be a dying in Adam which dying is alone applica- 
ble to the child of God, for, of a certainty, all who 
die in Adam in this sense must be made alive in 
Christ, and that living is eternal life. Now, the 
soul or creature which was made subject to vanity 
or this death must thus sicken by reason of tres- 
passes and sin, the consequential reign of which is 
death. This sickness is unto death — no help for it 
now — and I question very much whether there 
ever has been any help for it. 

We have an adage, "An ounce of prevention is 
worth a pound of cure." If there was ever an ounce 
of preventative in the case of our first parents, we 
have no account of it. The fruit was eaten and the 



THE GREATER AND LESSER LIGHTS. 71 

partakers thereof got sick. Her eating necessari- 
ly envolved his, and her death, his; so that, what 
immediately follows when she is gone, is his dead 
body. (I have reference to the departure of the 
soul in death). Hence the body is dead in either 
sense because of sin, whether corporally or spirit- 
ually, "but the spirit is life, because of righteous- 
ness."— Rom. 8 : 10. She (the soul), in regenera- 
tion, is raised to the holy estate of matrimony, 
and, being dead to the first husband, she is now 
married to the second, and is none other than that 
resurrected creature, which was subject to vanity, 
with regenerated life, who lives in the spirit of her 
husband as he lives in her, and imparts unto her 
wisdom of his wisdom by virtue of that same sancti- 
fication by God the Father and that preservation 
in Christ Jesus in whom this grace was given for 
the effectual calling before the foundation of the 
world. 

So we might,with prudence, adopt the language 
of the poet who says — 

In union with the Lamb, from condemnation free; 
The saints from everlasting were, and shall forever be. 

—Kent. 

This union with the Lamb is wonderful, and bears 
testimony to the fact that all things were arranged 
and predestinated from the beginning, and can 
but work together for the good of those who are 
here to bear the praise of His glorious grace, liv- 
ing as pilgrims and strangers, children of sorrows 
and acquainted with grief. Death must first ensue 



72 THE CELESTIALS AND TERRESTRIALS. 

with those possessing true and vital religion, and no 
one starts out to find it under such circumstances 
— it is contrary to nature to seek death in either 
sense — and, if the line could be drawn now which, 
ere long, will be between those professing godli- 
ness in hypocrisy and those bearing the true im- 
age, the church would be by far better off so far as 
peace and spiritual enjoyment are concerned. The 
plan of salvation certainly requires the things con- 
trary to nature, and the first realization of such 
a thing as divine quickening, is rather more alarm- 
ing than gratifying and continues so for a 
time with terrible visitations of condemnation by 
day and by night. Sleep departs in a measure and 
often one becomes alarmed at what they conclude 
is their breath growing shorter, and, with difficul- 
ty, it appears, they breathe while on their couch at 
night, hourly expecting death and banishment in 
eternal perdition. The duration of this expunging 
for sin varies greatly. With some, it lasts for a 
considerable time; with others, not so long and 
probably not attended with such severity, but all 
ends in divine quickening or eternal life which 
causes great rejoicing for the time being and a 
feeling which expresses more than the tongue can 
tell. All is well for a time, when doubts and fears 
will arise and questions come up which give con- 
siderable uneasiness, and, notwithstanding that 
all has been attended with such fearful grief and 
burden of soul, some desire to see it all over again 
that they may be more able to determine whether 



THE GREATER AND LESSER LIGHTS. 73 

they are Christians or not and will be found, from 
time to time, looking for brighter evidence. These 
are accompanied with a great desire to hear the 
gospel preached which testifies to an experiment- 
al, heart-felt and revealed religion purely by grace. 
Such persons may, and do, farther desire to relate 
their experience before such a body who will bear 
testimony to their fellowship for the same. After- 
wards, and even before such relation, the appli- 
cant desires baptism by immersion from the hands 
of an administrator of like faith after which the 
laying on of hands may be required, being a scrip- 
tural ordinance (Heb. 6 : 2). They are then wel- 
come to all the privileges of said church. 

Now this is not a fashionable way of getting a- 
long and does not suit anyone except those who 
have it, and only such as have this manner of re- 
ligion have followed Christ in the regeneration 
and they glory in tribulations which also are far- 
ther marks of the "sanctified, preserved and call- 
ed." These "are kept by the power of God through 
faith unto salvation ready to be revealed in the 
last time." — I. Pet. 1:5. In looking for parallels 
running through the creation, we have not as yet 
been able to find any thing in true scientific dis- 
coveries which, when doctrinally applied in refer- 
ence to the government of the Celestials and Ter- 
restrials, is not in tenor with the scriptures, exalt- 
ing the name of the Great Creator of the universe 
and giving no occasion whatever for flesh to glory 
in His presence. It is objected by some of our 



74 THE CELESTIALS AND TERRESTRIALS. 

people that the sun is not the center of our visible 
universe. In this central position, it is claimed 
for him by science that he is king or governor of 
all other bodies, having a centrifugal force (from 
a center). This does not make any disagreeable 
form of doctrine when we see it properly. This 
circuit or spinning motion is too immense and 
grand to be looked into by mortals; but however, 
nature furnishes us a wide field, and wherever 
good thought can be found consistent with com- 
mon sense and reason we should be diligent work- 
men, digging deep for all wisdom which can be 
accepted on the side of truth. In this we are work- 
men who need not to be ashamed, standing firm, 
ready to revert to any fertile resource for truth 
when an attack is made. 

Thus it is he stands, his position being well forti- 
fied and his facilities grand for launching his vessel 
upon the deep waters. If by the attractive influence 
of the rotundity of the sun, all other bodies are 
are held in subjection and made to serve in their 
respective orbits whose natures are to fly off in an 
opposite direction and thus be hurled to distrac- 
tion, but being constrained to hold on their way by 
this binding and the influence of this government, 
and being turned continually towards his rays and 
blessed with his warmth and light, we may say 
that we have the gospel heavens and the Gospel 
Sun who has risen with healing in His wings and 
gospel subjects placed in such firmaments. Is it 
an unreasonable thing that they are brought to 



THE GREATER AND LESSER LIGHTS. 75 

subjection and held in position in their circuit of 
life and made to glow in His light and warmth 
who themselves formerly possessed no true light 
and whose natures were to fiy off in an opposite 
direction? and of a certainty would still do so were 
it not for the sacred influence of this great Central 
Head who draws them to duty each and every 
hour and by whose power they are kept in the true 
orbit throughout the circuit of life, corresponding 
to the fact that "we are kept by the power of God 
through faith unto salvation, ready to be revealed 
in the last time." 

Such we observe to be parallels calling forcibly 
for "Spiritual Law in the Natural Kingdoms". The 
government arranging the systematic working of 
the visible universe surely must be a type of the 
Spiritual government set up in His children. This 
government is infallible Spiritual Law of a ho- 
ly nation. We are sure, from all observations we 
have been able to make, that there is no reconcil- 
iation of matters save by way of laws (which is the 
only correct way). These laws extend themselves 
to the infinite being of God" who, only, hath Im- 
mortality, dwelling in light which no man can ap- 
proach unto; whom no man hath seen, nor can see: 
to whom be honor and power everlasting. Amen." 
I. Tim. 6 : 16. "In Him was life; and the life was 
the light of men." — John i : 4. 

In Him and with Him all things that should ev- 
er exist in time, had their origin, standing in a 
potential form in Him. When He sent His spirit 



76 THE CELESTIALS AND TERRESTRIALS. 

out the earth was void and without form, and dark- 
ness was upon the face of the deep and the spirit 
of God moved upon the face of the waters, and 
God said "Let there be light and there was light." 
The light emanated from Him and shined in the 
darkness, and was pronounced good; then divided 
He it from the darkness, and we do not question 
but that the image of every child of light was man- 
ifest before Him which in time is brought to bear 
upon His own choice as the children of day. Noth- 
ing is more obscure or less plain with God because 
it doth not yet appear in temporal form: "The 
light shineth in darkness and the darkness com- 
prehended it not" so while He dwells with the 
children of light and "Shines in their hearts to give 
the light of the knowledge of the glory of God in 
the face of Jesus Christ" (II. Cor. 4 : 6), they 
cannot attain to it; its too high, too wonderful and 
cannot be comprehended. What little glimpse we 
get of things beyond is by revelation for compre- 
hension belongs to the natural man and must have 
its meaning in darkness (the carnal mind). Dark- 
ness reveals nothing but light reveals much. 

Now, it must be accepted that we see the re- 
deemed family preserved in original light and pur- 
ity, manifest in sin and death and regenerated in 
light, thus entering through sanctification, person- 
ally, the holy state of preservation in salvation by 
grace as determined in the predestination of God, 
under which form of government grace undertakes 
the case of every subject and is his deliverence 



THE GREATER AND LESSER LIGHTS. 77 

from the beginning to the end. There is no 
partnership with the old law firm and the 
institution of grace — they do entirely a sep^ 
arate business — and he who appeals to the law 
for justification must do the deeds required in 
the law, being "a debtor to do the whole law." 
But the child of faith is not under the curse of the 
law but under grace, nor should he at any time on 
his journey, bring up the law to parallel with, and 
will certainly not except in the absence of faith. 
"The concupiscence wrought" in our flesh does not 
bring us any more "under the yoke of bondage" 
but brings us "through the valley of the shadow 
of death" that we may there hear the voice of the 
Lord and receive instruction. 

Here we are taught to say, "Like a crane or a 
swallow, so did I chatter: I did mourn as a dove: 
mine eyes fail with looking upward: O Lord, I am 
oppressed; undertake for me. What shall I say? 
He hath both spoken unto me, and Himself hath 
done it: I shall go softly all my years in the bit- 
terness of my soul." And the prophet concludes 
by saying, "0 Lord, by these things men live, and 
in all these things is the life of my spirit: so wilt 
thou recover me, and make me to live." — Isa. 38 : 
1 4- 1 5- 1 6. A creature in Christ is a creation in 
Him "unto good works which God hath before or- 
dained that we should walk in them." As the law 
of the spirit of life is in Christ Jesus, even so is 
He a formation in the creature. And when the 
creature is raised up Christ is manifest, and when 



7 8 



THE CELESTIALS AND TERRESTRIALS. 



Christ is manifest the law is manifest in Him who 
is the accepted obedience of every such creature 
who has the benefit of the righteousness of Christ. 




PREDESTINATION IN LAW OF SIN AND DEATH. 79 



CHAPTER II. 

THE VOICE OF PREDESTINATION IN THE LAW OF 
SIN AND DEATH. 

There are two destinations for the Saint. The 
journey of life brings him to witness the first des- 
tination (death), which is by appointment or a 
Pre - Destination. The second stage realized is 
Salvation, a predestination from death unto life. 
We must bring up both sides of Predestination. I 
look upon this Divine Appointment plan as enter- 
ing into God's foreknowledge, and dealing with all 
things just as wisdom saw it and declared it. If we 
accept the doctrine of Divine Appointment at all 
(which we do), we must receive it in this light, for 
it must be consistent with God's foreknowledge, 
that is, there must be no conflict between what He 
has predetermined and what actually takes place; 
otherwise, something has passed from under His 
control and consequently His Sovereign Govern- 
ment be defective — in plain words, denying the 
power of God. A foreseen event with god makes 
an absolute certainty; otherwise, the spirit of 
prophecy would be void, and inspiration must fall 



80 THE CELESTIALS AND TERRESTRIALS. 

to the ground, and we who suffer for the sake of 
Christ "are of all men most miserable." To admit 
of God's foreknowledge at all, means, practically, 
to close the question. His unsearchable judgement 
covers the whole ground, and all is for Him and 
by Him. All foreseen events, even to every atom 
of creation, comes clustering around to take their 
respective places as material; not at random, for 
each had and still has its law. There is, therefore, 
no mingling in confusion as we've witnessed in 
our early days in a great class who spelled for 
"headmarks" and who, when called, came rushing 
to take their places in the class, when presently, 
as if they had forgotten, someone would say, "This 
is my place" and another, "This is mine" (all mak- 
ing for head) until considerable dissatisfaction and 
often hard feelings were the result. 

Now, the teacher could not possibly know each 
one's place and expected them to remember, but the 
Great Teacher and Creator of the universe places 
all His creatures in thier proper place and so class- 
ifies them that, as Eld. Gilbert Beebe has said, "a 
worm has no grounds to complain saying 'why did 
you not make me a man?' or a man to complain 
saying, 'why did you not make me an angel?' " 
This process or manner of creation and classifica- 
tion continued until the creation was complete and 
that which was a foreseen and a pre-determined 
matter is now a reality. 

Some may prefer to use decree when speaking 
of the creation inanimate; we see no objection to it, 



THE GREATER AND LESSER LIGHTS. 8 1 

for there is but very little if any difference in the 
two expressions. Predestinatian seems to be the 
proper word to use in consideration of a pending 
journey, which was used as reverting back to God 
by whom such work was, and is set in order, hence 
it may apply more to Israel or the church on her 
pilgrimage than to outstanding matter. I had 
rather that all things have their support in a de- 
cree for time, and their terminus in predestination, 
so that predestination is not so much behind, push- 
ing, as before, setting bounds, receiving mortals 
in death, and immortals in life, until all is fulfilled 
in the disolution of the natural and the "restitu- 
tion" of the spiritual, for the heavens must receive 
him (Christ) until all this is accomplished, then 
the measure is full into which has been pouring 
the events of all time both good and bad as wis- 
dom saw it, declared it, and brought it to pass. 

The first stage of predestination comes dealing 
with Adam, a living soul, for his formation in the 
image of the earthy and brings him every way to 
answer to such relation. This body was flesh and 
blood, whose functions were under just such a law 
as all flesh and has been since, calling for the 
things necessary for the perpetuation of natural 
life, whose pilgrimage is not heavenward but earth- 
ward. Adam's nature was no worse after he trans- 
gressed than before; he was dust and unto dust 
must return according to divine appointment. He 
was on his journey, we are taught, 930 years but 
found no way to avoid God's decree — he must die 



82 THE CELESTIALS AND TERRESTRIALS. 

— thus meeting his predestination, personally, in 
dust. This was the end of his journey or his des- 
tination, the framing of which, in the counsel of 
wisdom before his creation, made his Pre - Desti- 
nation. 

Now, we have the first stage of Predestination 
in "the Law of Sin and Death," dealing with mor- 
tality unto dissolution, in which connection we 
mean the body only, for the soul is not his — it is 
lost in transgression, and he (Adam) can by no 
means redeem it. 

We desire to put Predestination in the front of 

the battle here and comment on him a little 

When he is met nowadays, the question by many 
is, "Who are you?" and when they learn that he is 
a very old man who has been persecuted in all 
countries and throughout every generation by rea- 
son of his faith, they will then be heard to say: 
"We have heard our fathers speak of you, and 
some of them, in the highest terms, but we re- 
member they said he dwelt mostly with the com- 
mon people, and was very plain and rather stern 
in his manners, consequently was not popular in 
the higher circles of society," and they coolly and 
indifferently pass him by. When met by others, 
he addresses himself to them, and they apparent- 
ly show some little degree of appreciation for his 
presence, and will sometimes venture the courtesy, 
"How are you?" saying, "We have heard of you 
in our boyhood; our fathers have told us of meet- 
ing you and loving you in the constitution of the 



PREDESTINATION IN LAW OF SIN AND DEATH. 83 

first churches of your order in this country, but we 
supposed that you were dead long, long ago. Now 
we would be pleased to have your genealogy." 

Then Predestination says: "I was conceived in 
the mind of God the Father before the world was, 
and was given birth by wisdom, by virtue of whom 
I've continued until this day, being at all times 
about my Father's business." 

Also others came saying, "How are you?" 

Predestination says: "I'm well, for I do the will 
of the Father and have the preeminence in all 
things. How are you." 

The reply is,"Our family is not very well for some 
reason. We've taken this thing, that, and the oth- 
er, but appear to get no better, if anything, worse." 

Then, knowing of the longevity of predestina- 
tion and his apparent good health still, the ques- 
tion is asked, "How do you stay so well all the 
time?" 

The reply is, "I take no physic at all, live on 
coarse, plain diet, and by reason of my poverty and 
the many hardships which I have to encounter, 
my appetite seems to be ready for the strongest 
meat the times can afford. My faith is, let every 
day provide for itself, and, so far, it has been thus 
with me. 

Now, since it has leaked out that Mr. Predesti- 
nation has sprung up in the vicinity, he is annoy- 
ed no little with folks approaching him with the 
already monotonous phrase, "How are you?" and 
he is compelled to complain, saying, "I've trifled 



84 THE CELESTIALS AND TERRESTRIALS. 

away no little time trying to tell you people how 
I am, when the truth of the matter is, you care 
nothing about me nor do you understand me when 
I tell you. I ask, time and again how you are, and 
none of you can tell me, only that you are not 
well which your looks plainly tell me without 
your saying a word." 

But they insist: " We now know your name; what 
is your condition? is what we want to know; and, 
as we've been accustomed to extend this courtesy, 
we trust you will not hesitate to give us an answer 
— what is your condition ? " 

Predestination replied: "I have no condition; no 
such thing is known to me save among your peo- 
ple. With me there is no condition — all things are 
an absolute certainty. In this disease (condition- 
alism) which is so prevalent among your people, 
are dangerous germs which one may breathe in 
the air, as it is alive with them. They originate 
with 'the Prince of the power of the air,' by reason 
of which your tongue is found to be very foul; 
your stomach in a bad fix; infact your whole 
system is out of gear. Thus, indeed, your 
condition is bad." 

"But," says they, "are not your people infected 
somewhat with this disease? It seems as if they 
would be for they mingle with us no little." "Yes," 
says predestination; "that's the trouble, and that's 
why I'm here testifying as I am to-day: that they 
may come out from among you, and you go out 
from amongst us, that this epidemic spread no 



PREDESTINATION IN LAW OF SIN AND DEATH. 85 

farther, as I have already told you and tell 
you again; there is no failure with me for the 
Father's pleasure is wrought out in me, there- 
fore, with rne all things are certain. My mission 
is never void, but effectual, in calling for and con- 
forming the children to the image of His Son, and 
excluding those from our province who are bast- 
ards and not sons." 

"Mr. Predestination, is there not a great physician 
who can, and does, heal the maladies of the world 
provided you send for him? and may one not neg- 
lect to send for him and die?" Then Predestina- 
tion says, "Have I not told you there is no con- 
dition with me? Who will you send; me? No; for 
I will surely not go except it be given me of the 
Father, and if so I do most assuredly know that 
He cometh speedily to His own whose call has 
been in faith, believing that He is the only physi- 
cian who can cure a sin-sick soul. You will now 
say to me, Ve called again and again and sent up 
our petitions/ when it is true that you did, but 
you called for Baal and ask in vain, not seeing the 
alarming features of your case, neither feeling your 
great need of a cure, therefore proving you had 
no faith in Him, nor desired His teaching. They, 
who desire His teaching will seek Him, and shall 
early find Him because they sought him by faith, 
believing that He was, and is, and is to come, and 
that there is no failure with Him. My business is 
to deal with life eternal in which there is no con- 
dition nevertheless, when your conditions 



86 THE CELESTIALS AND TERRESTRIALS. 

cease, I receive you in death, it being by appoint- 
ment. Thus your conditions are swallowed up by 
my certainty, and except this swallowing up also 
swallow up your darkness, you should never see 
light, and your maladies should be visited upon 
you in the world to come wherein your condi- 
tion must become an eternal one, which is "the 
second death." 

Then, some contended with him saying, "There 
is no such future punishment for anyone, for God 
will have all men come to the knowledge of the 
truth and live;" and that "He wills the death of 
none, but rather that all would turn and live;" and 
that "none of the work of His hands shall perish, 
but to Him every knee shall bow and every tongue 
confess." And they say further: "We readily a- 
gree with you, Mr. Predestination, that all this 
darkness stands for 'sin and death' which has only 
been allowed here by the all-wise Creator for time 
until all of Adam's race has learned the last note 
of the song of redemption. Then all darkness, sin 
and death shall be comsumed forever with the 
brightness of His second appearing which shall be 
without sin unto salvation. These things we think 
you wouid do well to teach, and we are sure it 
will meet the approval of the people better than 
this doctrine of election which you are accustom- 
ed to teach; you should know that it is embarrassing 
to us and to our children; and, as people are get- 
ting to be more enlightened in this our twentieth 
century, even many of your own household oppose 



PREDESTINATION IN LAW OF SIN AND DEATH. 87 

it and admit that it's a hard doctrine that grates 
upon their nerves, many of the children of whom 
are showing their better judgment by joining the 
more cultured and advanced orders, which things 
meet the approval of their parents. Now, Mr. 
Predestination, in the face of all these facts which 
you know are true by your own observation, 
would you still go on against your better informed 
judgment, knowing at the same time that we are 
ten, twenty, yes fifty to your one? Would you still 
have the impudence to go on preaching that old 
Augustine and Calvinistic doctrine of Election 
and Predestination, kicked out of our confession 
of faith four hundred years ago. It grates upon 
the nerves of your already disorganized body and 
threatens your own overthrow." 

Then come those of his own household asking 
for a revision, saying, "Mr. Predestination, we have 
watched after 3'ou very closely for some time and 
find that you are loosing grounds on account of 
your boldness and immovable conviction and be- 
ing opposed to any progress in church develop- 
ment any further than some peculiar demonstra- 
tion of providence is noticed, making the voice 
of Predestination essential throughout, therefore 
excluding all church action except your conspic- 
ious self have something to do with it, as if you 
have something to do with everything (and we 
believe that you really think that you do). Now, 
we will try and come to a compromise about 
things, somewhat, in which we ask you to stand 



88 THE CELESTIALS AND TERRESTRIALS. 

aside a little, if not altogether, and by this means 
we may be able to compete with, if not outrun, 
our neighbors. {So, we ask that you put your fist 
to these articles that you may retain your place 
among us in a limited sense, and have our fel- 
lowship conditionally , which is to say take a 
seat when you come in and never be heard any 
more howling on the doctrine of Election and Pre- 
destination and 'Unconditional Salvation' through 
the special and saving grace of Christ — what do 
you say Mr. Predestination?" 

Then Predestination opened his mouth and said: 
"Sure you are no new set to me. Pve had to en- 
counter such as you time and again before my pil- 
grimage had been long upon the earth, and I have 
witnessed many things of which you know noth- 
ing. I have seen nation after nation rise, flourish 
and disappear; cities built and fall into decay; I 
have seen the conquest of many countries, and the 
down fall of many kingdoms; nation making war 
upon nation until the cries of the oppressed rent 
the air as they moved upon the face of a desolate 
land, perishing of starvation and cold; mothers 
tearing the flesh from the bones of their beloved 
offsprings whose spirits were flashing forth from 
beaming eyes and mangled forms to help swell the 
anthems of praise to Him, of whom I testified to 
your fathers concerning, in prophet and priest, 
saying, 'A virgin shall conceive and bring forth 
a son, and thou shall call His name Jesus for He 
shall save His people from their sins' (Mat. 1:21), 



PREDESTINATION IN LAW OF SIN AND DEATH. 89 

and because of His doctrines and miracles your 
fathers took Him and crucified Him that the scrip- 
tures might be fulfilled, wherein I testified by the 
prophet Isaiah saying, 'Therefore will I divide 
Him a portion with the great, and he shall divide 
the spoil with the strong; because he hath poured 
out his soul unto death': — Isa. 53 : 12 — 'God who 
in divers manners spake in time past unto the fath- 
ers by the prophets, hath in these last days spoken 
unto us by His Son, whom He hath appointed heir 
of all things by whom also He made the worlds.' 
— Heb 1 : 1-2. 

"Be it known unto you, therefore, that we hear 
the Son who delights to do the will of His Father, 
and not man, for man seeks his own glory and de- 
sires much to be seen and applauded by men. Now, 
why I've given you a hearing at all, is that I've 
learned to have patience with such weakness, but 
in plain words you are no strength to us— our 
spirituality is our strength and by no means does 
it rest with numbers. Light is our dwelling which 
has no communion with darkness, neither is there 
any condition in light; thus you will not retain 
our fellowship conditionally, that is, on good 
behavior, for light behaves itself comely at all 
times and cannot possibly dwell with darkness. 
The works which you do are darkness, nor 'will 
you come to the light lest your deeds be reproved.' 
So, my voice will continue to be heard, saying, 
'Beware of the leven of the Pharisees' and see 
that your names be not found on any of their doc- 



go THE CELESTIALS AND TERRESTRIALS. 

uments, 'for they lay in wait to deceive with all 
possible deceivableness.' See, my brethren, The 
end of all things is at hand: be ye therefore sober, 
and watch unto prayer;' and, truly, in these things 
is a broken spirit, but such is a sacrifice unto the 
Lord." 

"But, Mr. Predestination, you have failed to ans- 
wer us on your doctrine of 'Eternal Judgment 
in 'the law of sin and death.' If we understand 
your position, you claim that where this law has 
a preeminent rule in the soul throughout life, the 
maladies of that soul are to be visited upon it in 
eternity, and that the freedom of the soul from 
such a law is obtained only by virtue of the reign 
of 'the Law of the Spirit of Life in Christ Jesus;' 
and that this expels darkness from the soul and 
sets up the reign of light which thing constitutes 
the children of day or the Elect Family; and that 
the soul in neither case has any dominion, but 
acts according to its law." 

"Yes," said Predestination, "this is the scriptu- 
ral idea of Salvation by grace, theologically stated, 
and this darkness which you spoke of being here 
for time to represent sin and death, is a concise 
conclusion, and all mortality is represented in this 
darkness. Such as are translated out of this dark- 
ness belong to the power of light, and such as are 
left in this darkness to act in their sins belong to the 
powers of darkness and are thus left to the praise 
of His (God's) glorious Justice — 'Who shall be 
punished with everlasting destruction from the 



PREDESTINATION IN LAW OF SIN AND DEATH. 9 1 

presence of the Lord, and from the glory of His 
power.' — II. Thes. 1:9. Now, this is the scriptural 
disposition of the human family; such as never be- 
come alarmed at their darkness, live in darkness 
and go down in darkness, and are resurrected and 
banished in darkness." 

"Now, Mr. Predestination, this seems to be pretty 
good, but, in so much as we cannot accept a doc- 
trine unless it be theologically stated, will you 
please give us a theological statement of this ques- 
tion throughout?" 

"Then," said Predestination, "the gospel idea of 
any question concerning the kingdom of heaven 
cannot be truthfully stated unless theologically 
stated, and cannot be theologically stated unless 
truthfully stated, so, that theology which is not 
supported by known laws is no theology, therefore 
I will state this question only as far as the laws 
running through nature hold good. 

"In this, the life is manifest in a natural body 
and called a living soul. The presence of the soul 
in a natural body is life and its absence from such 
a body is death. The soul lives apart from the 
body, but the body, apart from the soul is dead. 

"Now, in the resurrection every seed has its own 
body; the incorrutible seed calls for a spiritual 
body, and the corruptible seed a natural or a cor- 
ruptible body; the spiritual body excludes the reign 
of 'the law of sin and death' forever by power of 
the resurrection, even as the soul does by virtue 
and power of regeneration, hence/the last enemy 



92 THE CELESTIALS. AND TERRESTRIALS. 

is destroyed' and 'the law of sin and death' no 
more to be found even in the members; thus, 'mor- 
tality is swallowed up of life,' which is eternal 
life, 'never to perish.' On the other hand the 
wicked depart under the reign of 'the law of sin and 
death,' and are resurrected and placed back under 
the reign of such a law, which is 'the second death,' 
and this is eternal death wherein they eternally 
perish. Life and death are opposite terms and 
here, one means eternally alive and the other e- 
ternally dead, but the word, eternal, is more 
generally accepted on the side of life; but David 
said: they, as brute beast, perish and shall never 
see light. — Ps. 49 : 19-20. 

"But the whole theological fact is explained in 
the following statement: 

"The souls of the righteous depart under the 
reign of 'the Law of the Spirit of Life,' whose 
spirits are found in the image of the heavenly and 
shall awake in the likeness of the heavenly, while 
the souls of the wicked depart under the reign of 
'the law of sin and death,' whose souls are found 
in the image of the earthy and shall awake in the 
likeness of the earthy. Thus: 

"So prevalent as dai'fcness, so prevalent is 
deatlb; and, so prevalent as light, so prevalent 
is lifer 

Now you have heard the voice of Predestination 
in "the law of sin and death." — Rom. 8:2. 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. 93 



CHAPTER III. 



PREDESTINATION IN THE LAW OF THE SPIRIT OF LIFE. 

We have already dwelt, somewhat, upon the 
church as dwelling in original light and purity 
with God, the Father, by sanctification and His 
Son, Jesus Christ, in preservation before the world 
began. Light was and ever has been emblematic 
of good, and is good, for "God is light, and in Him 
is no darkness at all, (I. Jno. 1:5) and is none other 
than good. Light evades all possible tests for in- 
vestigation, and so men are unable to arrive at 
any theory. "It fills the pores of all bodies, elud- 
ing all chemical tests, passing in through the glass 
receiver and remaining even in the vacum of an 
air pump.' 'Steel's Philosophy. So, the inconceiva- 
ble highness of these things remains to be under- 
stood; only, that God is life and God is light, and 
that God is perpetual, holding these great secrets 
only to be unfolded in eternity. Therefore scien- 
tific minds can but confess that it is too high, too 
wonderful — we can't attain to it — and thus, in- 
spite of the efforts of some who would have been 



94 THE CELESTIALS AND TERRESTRIALS. 

glad to have found evidence to the contrary, give 
their verdict in favor of a Universal Supreme 
First Cause, the "Great I Am." 

Now, while God is all this, He is infinitely more, 
for these are only indicative of His reign in om- 
niscience, omnipotence and omnipresence. They 
are only shadows of His substance, for the most 
brilliant life known to mortals is but a glimpse of 
His, and the brightest light of the noon-day sun 
must glimmer with the faint ness of a star when 
compared to Him, and perpetual generations pass 
as if but a revolution in Eternity. Just so preva- 
lent as these mighty agents are in creating, ener- 
gizing and carrying on the work of time, so uni- 
versal is His dominion and almighty power, estab- 
lishing a perfect law in harmony with things yet 
unseen, answering to the great "Edict" before a 
germ of life or a ray of light was given birth. 

In this we see the symbol of Spiritual Law. 
"No where in nature do we find chance, but ev- 
ery event governed by fixed laws. If we would ac- 
complish any result or perform any experiment, 
we must come into exact harmony with the uni- 
versal system. If we deviate from the line of law 
a hair's breadth, we fail. All the discoveries of 
science prove these laws to extend to the most dis- 
tant star in space. A law of nature has no force of 
itself; it is but the manner in which forces act. We 
cannot create force; we can only take it as a gift 
from God." (Steel.) Whether it be the singing of 
a rattle-snake or the cooing of a harmless dove, 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. 95 

they give expression to the wonderful intelligence 
behind them, vivifying the relation they bear to 
each as symbols of the unseen powers (good and 
evil). And how different their effect upon the hu- 
man family! One calling for the greatest possible 
contempt and disgust, and the the other calling 
for the greatest admiration and most elevating 
thought. The sight of one stinging us with the 
sad reflection of its bite, and the sight and cooing 
of the other with the solemn cure. The symbol in 
one bringing forth the sagacity of Satan who crept 
into the life of man as the destroyer, while the oth- 
er, as a symbol, has its significance in the Spirit 
which abode upon the son of man in a bodily shape 
as a dove, manifest to bruise the serpents head. 
The serpent, no doubt, is as much God's creation 
as the dove, but the dove was sent forth from the 
ark, and, from the unseen land, plucked an olive 
leaf as an evidence that the waters were subsiding. 
Many a dove has since gone forth and many olive 
leaves have been plucked and borne to the way- 
worn traveler, indicating to the often disheartened 
and doubtitig soul that there is land ahead, whose 
faith is increased to toil on, though storms beat and 
winters come, and there is again reassurance that 
land is not far distant. 

How often have we stepped to the bed-side of 
one ahead and heard them cry out, Lord! Beauti- 
ful Lord! Home! Sweet home! and, though it be 
dark, bravely wade into the chilly waters between 
the landing, and thus pass from our views, u For 



96 THE CELESTIALS AND TERRESTRIALS. 

death, like a narrow sea, divides this heavenly- 
land from ours." 

Now the dove (the Holy Ghost) will ere long 
make her last visit, for the waters (people) beneath 
will eease, and she will find where to rest the sole 
of her foot. She will then return no more, but 
the everlasting doors fly wide and there shall be 
no more sea. 

There is much spiritualizing done of this char- 
acter and it is very beautiful when properly seen 
and lined out, but it suffers considerably from im- 
agination. It has been greatly dwelt upon in time, 
infact so much so, that the jewel has been wraped 
so deep with fabric, woven by so many machines, 
that the children hardly know how to find it. One 
may weave skilfully and produce fine colors (ex- 
cellency of speech and mens' wisdom), and anoth- 
er weave awkwardly and produce shoddy goods in 
dull colors (unsound doctrine), and another strong 
and heedlessly making bouts and breakouts, (bridg- 
ing them over with "am nas",) until one can scarce- 
ly tell when he's through whether he has either 
fabric or color. We have many machines which, 
because of greed for gain, are operated too fast to 
obtain good results — the speed must be balanced 
with power — while there are others that no good 
results can be had from however cautiously looked 
after. This accounts for the greater part of the 
traditional stuff woven into the chain of true inspir- 
ation; and to now commence thead by thread and 
unravel and pull out the shoddy parts until the 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. 97 

jewel is clearly seen is to deal with what is indeed 
a problem, and not worked out in one day by any 
means. And by this time some of the children 
will begin to want to know what it is and inquire, 
"What is this new thing you are bringing in?" 
Even now we are reminded of some of the little 
boys living in the pioneer days whom we've heard 
of. 

It is said, a lawyer travelling through the parts 
called to stay over night and was taken in. Soon 
a small lad attracted his attention to whom he 
handed a biscuit which was rather mouldy by age, 
when the little boy was said to have turned it over, 
and over, looking at it cautiously. Then all at once 
he bounced up, ran out the door, and back with a 
couple of chips into which he gathered a coal and 
placed it upon the biscuit. "What are you doing 
that for?" exclaimed the lawyer. "Let him alone, 
he'll stick his head out dreckly" was the. reply. 

The truth suffers the greatest persecution and 
it will no doubt contiue to be said, "What is this?" 
when all that is needed is to be convinced that it's 
a biscuit and there will not be so many coals of 
fire heaped upon it, but be snatched up and eaten 
notwithstanding that it has been cut and baked 
nearly six thousand years, and is so mouldy by be- 
ing laid back. Many a decayed tooth is aching, 
and many a stomach inflamed by eating these doc- 
trinal mixtures. What we need, above all things, 
is to get back to the ground rock which is Christ, 
and the apostles who are the foundation of the 



98 THE CELESTIALS AND TERRESTRIALS. 

building on which foundation we are built as live- 
ly stones, and which building "groweth unto an 
holy temple in the Lord." 

God's children must dwell together in simplici- 
ty, knowing nothing in regard to His kingdom 
save what He is pleased to reveal to them. As we 
thus see the building and its workmanship — how 
it is fitly framed together — and, as the Master 
Builder leads us into each department, many things 
meet our gaze, the usages of which we are not ac- 
quainted with, but are told by the Master through 
the different gifts there is nothing in all the build- 
ing, either exterior or interior, which does not ans- 
wer a wise purpose, and all works together for the 
good and strength of the building. We can very 
soon find mystery if that is all we want, but there 
is nothing gained in being mystified. What we 
want to know is the truth, a thorough knowledge 
of which makes more clear the mystery of the 
workings of iniquity with us, calling out some of 
the faithfulness of those who should be found con- 
tending for the faith once delivered to the saints, 
which envolves no greater task than to say, "This 
is a white stone;" take care of it, and "this hay, 
wood and stubble;" look out for it, and mind what 
you get in your church." The "Law of the Spirit 
of Life in Christ Jesus" is the church government, 
properly speaking, showing the manner by which 
obedience is had from the church toward God. 
Individual transgression must be reconed from the 
side of the reign of the "Law of sin and death" 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. 99 

rather than soul-quality, for the redeemed soul is 
free from such a law; hence the animal natures of 
men account for their different temperaments, and 
this, in a great measure, is innate, and extends 
itself to all flesh whether man or beast. 

Our salvation, at no time, depends upon soul- 
quality, but upon the electing sovereignty of God 
through the effectual reign of grace, given us in 
Christ before the foundation of the world. We were 
not chosen because of God foreseeing one soul bet- 
ter than another, and adopting and setting them 
apart, as one might merit salvation, and another 
damnation. It has been noticed that some of the 
most eminent servants of God have been very rigid 
in nature, by reason of which they are made to cry 
often unto the Lord for deliverance; while, on the 
other hand, there are men who are never called 
uron to bear the yoke or take up the cross 
and fight the battle of faith, whose natures are 
smooth and general traits of character excellent, 
and are often spoken of as good-hearted fellows. 
But, sit down and talk with the two for awhile, 
and you will find their talk as widely contrasted 
as their natures. The many corruptions and vani- 
ties to be found in the flesh which this old creature 
was bom to encounter, wrestle with and groan un- 
der, he relates with tears streaming from his eyes, 
having cried again and again, "My leanness ! My 
leanness ! " his mind aspiring to the heavens, his 
whole crave and daily talk, and his flesh grappling 
with the dust where woe awaits and trials beset. 

LoFCJ 



IOO THE CELESTIALS AND TERRESTRIALS. 

Many assaults has the enemy made upon him, and 
was, at each attack, found to be too hard for him, 
and, had it not been for reinforcements from on 
high, the fort would surely have been taken. Now 
he is old and has learned that "the flesh profiteth 
nothing," but rather to the contrary; instead of be- 
ing a co-worker with him to withstand the enemy, 
he has learned by experience, gives occasion for 
his frequent visits, and furnishes every facility nec- 
essary for battle. This is true with all of us until 
the last lesson has been taught, when we receive 
our discharge and are conducted by the armies of 
heaven into the immediate presence of the King 
to receive our reward. 

Every child of grace must learn this lesson. 
Some learn it more perfectly than others, and are 
more able to draw the line between the works 
of the flesh and the work of the spirit. It is the 
spirit that quickens. While we are fearfully and 
wonderfully made in the flesh, it has pleased God 
that it should be no more than the battle ground 
in redemption, and, after the battle is finished, to 
assign it a place in the dust, after which to rebuild 
it and accept of it in His triumphant kingdom. 
This gives rise to a song to be sung by the soldier 
of the cross, far more thrilling and soul cheering 
than all the national songs made and sung by the 
ancient hero, or modern soldier. 

The banner under which they fight is "Jesus 
reigns," and the music to which they march is the 
gospel trumpet and spiritual songs. This music 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. lOI 

is heard in the most melodious strains with "the 
poor in spirit." The sweetest tones must arise 
from the vibrations of a wounded spirit. A soul 
thus tuned will sing "Amazing grace." I dare say, 
when the Lord thus plays upon His creatures of 
immortal triumph, that the splendid cries of each 
burdened soul sets in motion sacred waves that 
bear away the undying sound to be produced and 
reproduced, to which the heaven of heavens echo 
and re-echo so that the aerial regions may be full 
of such sounds which have died to our ears but 
are alive to God's and harmonized with innumer- 
able vibrations of never dying sweetness. 

"Could our senses be quickened, what celestial 
harmony might thrill us," and Prof. Cooke beau- 
tifully says, "The very air around us may be re- 
sounding hallelujahsof the heavenly host, while our 
dull ears hear nothing but the feeble accents of our 
broken prayers." If all that coops up the soul, 
and all that beclouds the earthly sky was gone, 
surely the world as a great instrument would chant 
the praises of the Creator automatically with the 
undisturbed laws already found. 

We had a sweet little boy, near three years of 
age, who laid upon our arm twenty-nine days prior 
to his death, closed his eyes and dropped to sleep, 
uttering the words, "I want to go home;" and 
now, while his sepulchre is with us, my faith is, 
his spirit is at home, and probably infinitely near 
me when I have so often recalled the death scene 
to see him grapple in death, and there, in the bit- 



102 THE CELESTIALS AND TERRESTRIALS. 

terness of soul, cry piteously unto the Lord to re- 
lease me that I might go and be at rest, for, said 
I, there is no rest below for me. But these things 
proved to be the life of my spirit, and the very 
places where I cried, saying, I'm undone ! I'm un- 
done ! with my lips in the dust, is where my soul 
now draws comfort, remembering that it was here 
"I went softly in the fear of the Lord." We must 
have our day and trial in the flesh, and when our 
journey is ended we go to a place whereunto we 
were appointed or predestinated. The fact that all 
the redeemed family return to their former habi- 
tation in light to await the resurrection or final re- 
demption of the body which the creature shall be 
clothed with in eternity, gives us to fondly em- 
brace the grand and never dying doctrine of Pre- 
destination, under which God puts forth His Own 
as sheep in the Great Shepherd's care, by whose 
power they are kept from wolves until safely 
housed in heaven, their home. 

We could never beJieve that one of the devil's 
angels is manifest in a body for whom Christ died, 
and by whose power it must be raised incorrupti- 
ble and fashioned like unto His own glorious body 
in light. The division of light and darkness plays 
an important part in this work. The character of 
both dispensations was in Adam, for he was no 
doubt as much spirit, soul and body as we; and 
the living soul part of him must forever corres- 
pond to the fruit of the womb, and was flesh and 
blood. Out of this body God made woman — she 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. I03 . 

was a creation in him, and came out of him, that 
it might be made manifest what was in him. Thus 
the living-soul side of Adam was the dark side; and 
the dark side, the transgressing side; and the trans- 
gressing side, the woman side; and the woman 
side, the church side. As it is written "And Adam 
was not deceived, but the woman, being deceived, 
was in the transgression" (I Tim. 2 . 14), transgres- 
sion cannot come prior to the law, for, says Paul, 
"Where there is no law there is no transgression. 
The law must first come, then transgressors fall 
under the condemnaton of that law. 

Just what the violation of the first requisition 
was, or consisted in, would be very hard to decide 
upon with any certainty, but however, that term, 
"Thou shalt not," was sufficient to bring out the 
nature of the case, for the case was pending,, and 
this requirement was the prerequisite unto con- 
demnation; and the forms of life involved are souls. 
In the true sense the Spirit occupies on the side of 
conscience and is head, while the soul occupies on 
the side of body and is the weaker vessel subject 
to deception. The division of soul and spirit divid- 
ed the kingdom, and made possible the fall. We 
are taught "The word of God is sharper than any 
twoedged sword, piercing even to the dividing a- 
sunder of soul and spirit, and of the joints and 
marrow, and is a discerner of the thoughts and in- 
tents of the heart," (Heb. 4:12) and again, "If a 
kingdom be divided against itself, that kingdom 
cannot stand." — Mark 3 : 24. So long as the soul 



104 THE CELESTIALS AND TERRESTRIALS. 

was in the spirit she was safe, but when separated, 
she became an easy prey for Satan, and this holds 
good to the present — there is no change with God. 
"Adam is the figure of Him who was to come, 
(Rom. 5 : 14) and I do not think the scripture al- 
lows the figure to be involved any farther than he 
was a living soul. The true sonship that was in 
Adam was not guilty of any transgression, for it 
was manifest from above as spirit, but his living 
soul was a creation of the earth earthy, and in the 
true figure sense, was made an offering for his 
bride, entering the state of death and remaining 
there because of sin. 

This is the condition of the first man, Adam, in his 
outward man relation while the second man Adam 
came "The Lord from heaven, a quickening Spirit," 
He was Adam still, and the Son of God, and to 
Him the spirit was not given by measure but the 
"Godhead was manifest in Him bodily," still it 
behooved Him to be made like unto His brethren 
in all things, sin excepted. In this He was the 
fruit of the womb, a living soul, in which body He 
suffered the highest and most annoying forms of 
temptation, but He was manifest with the "Law 
of the Spirit of Life" in Him, which constituted 
His freedom from the law of sin and death. "He 
was made of a woman, made under the law, to re- 
deem them that were under the law, that we 
might receive the adoption of sons." — Gal. 4 : 4. 
Now His soul was required, as we read; "Yet it 
pleased the Lord to bruise him; he hath put him 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. 105 

to grief: when thou shall make his soul on offer- 
ing for sin, he shall see his seed, he shall prolong 
his days, and the pleasure of the Lord shall pros- 
per in his hand." — Isa. 53 : 10-12. As a man He 
was under the law of sin and death but died as no 
man ever died— without sin — and arose from the 
dead the third day by which act death was abol- 
ished by abolishing the law. So, the law which 
was in Him freed Him from the law of sin and 
death, which law is the "Spirit of Life" from heav- 
en, endowed with quickening power. 

Thus it works that the guilty part of man is his 
soul, and that the soul and not the spirit of Christ 
was required to redeem its like — into the hands of 
the Father He commended His spirit. Now, the 
thing to be reclaimed from death is the body from 
the woman side. The soul is quickened and has 
regenerated life; the mind or spirit is renewed, 
and has additional gift, while in the final, the body 
is resurrected, having perfect facilities for right- 
eousness, being set up under the reign of the"Spirit 
of Life" throughout. Hence, the fruit from the 
mother side is brought forth as the soul or body of 
Christ which is His church, and of which body 
He is the head. What we want in the soul is the 
"image of the heavenly," and this cannot be trans- 
mited according to the law of nature except by 
birth which is the bringing up of the lower or 
dead elements to a higher plane or state of exist- 
ence, and in the spiritual it is bringing up the 
lower form of life, which occupies on the side of 



I06 THE CELESTIALS AND TERRESTRIALS. 

the dead, to a higher state of existence, which is in 
Christ, at which time it has the "Image of God," 
and consequently the mind of God. 

Now, Adam, the figure, was made in the image 
of God, and for God's glory, not in earthly form, 
but in spirit and no higher image can be put in 
the spirit than what is already there— "The wash- 
ing of regeneration and the renewing of the Holy 
Ghost" completes the work. This birth brings a 
renewed mind which is the "Mind of Christ," 
and the mind of Christ is mind of God, the Father 
— the ideal conception unto sonship. The same 
Holy Ghost must overshadow for an equal rela- 
tionship or brotherhood, which is Spirit of God, 
which is mind of God, which constitutes the sons 
of God who alone can be heirs of God. In this we 
have the celestial or heavenly body which is holy> 
ornamented with the Celestial or Spiritual Head, 
whose wonderful development is hidden away in 
the material body. 

We must notice here that this growth is not a 
progressive movement for getting better, and bet- 
ter. There are no degrees of righteousness in 
Christ, for He is in the superlative degree; still 
the efforts made to get better, and to do better, are 
always in good faith in the Christian, but he fails 
to get satisfactory results from it. Instead of put- 
ting a finish on what he hopes he already has, he 
only becomes the more convinced that he has none 
and all his energies and anxieties are simply wast- 
ed so far as getting better is concerned. He grows 



PREDESTINATION IN LAW OF THE PIRIT OF LIFE 107 

to be probably an old man, but not a better man, 
for the same vanities cluster and whirl about him. 

God's children hate sin, and, still finding the 
motions of it in their members, they start in to 
outrun it and get rid of it entirely. Many lose 
sight of the apostle's entreaty with the Lord to re- 
move the thorn, which did not meet God's approv- 
al, and was not done; for said God, "My strength 
is made perfect in weakness." — II Cor. 12 : 19. 

Sometimes we are left to make our own discover- 
ies about matters, for God knows best for us, and 
knows that we often get up some self-sustaining 
principle which requires a stroll over the fields of 
nature again to be reminded of what grows there, 
and we are not long in finding it's a wilderness of 
woe, and begin to stumble and fall, and learn a- 
gain that the old yoke is too heavy, and that we 
cannot bear it — "neither could our fathers." It is 
a natural weakness that we all have in reverting 
back to the law at times. Concerning this, Paul 
said to the GalJatian brethren: "O foolish Galla- 
tians, who hath bewitched you, that you should 
not obey the truth, before whose eyes Jesus Christ 
hath been evidently set forth, crucified among 
you ? This only would I learn of you, Received 
ye the Spirit by works of the law, or by the hear- 
ing of faith ? Are ye so foolish? having begun in 
the Spirit; are ye now made perfect by the flesh ? 
— Gal. 3:1-2-3. 

It seemed to be a very difficult matter for Paul 
to keep the churches from becoming entangled 



108 THE CELESTIALS AND TERRESTRIALS. 

with the old yoke of bondage, wherein they were 
desirous to teach justification by the deeds of the 
law, which was circumcision, meaning about the 
same thing as "Conditional time salvation. " We 
notice circumcision taught obedience to the law, 
and was condemned by Paul as unsound doctrine, 
but it w T as no more guilty of an assault upon grace 
than "Conditional time salvation," for it will often 
indulge in such law phrases as "Why will ye die, 
O Israel?" "The soul that sinneth, it shall die," 
and "If ye be good and obedient, ye shall eat the 
good of the land." All these savor of human abil- 
ity or fleshly co-operation, and have sprung out of 
the old lineage of the old covenant way, and are 
none other than the children of Conditionalism. 

Adam's ability in the fall (if we so see it) will 
give rise to every feature of "The means doctrine" 
which has troubled the church of Christ in every 
age, and, to curb this thing in the church, the 
Lord has, at His own appointed time, sent forth 
defenders of His sovereignty with the despisable, 
yet glorious and sacred doctrine of predestination. 
All Baptist confessions set forth the sinner's salva- 
tion through the election of grace, absolute and 
unconditional, bnt it appears with some the ten- 
dency is to yield the point to Conditionalism when 
considering man before "the fall", overlooking the 
important fact that the grace given in Christ before 
the world was is, and was, absolutely for that num- 
ber represented in him by such election of grace, 
and made subjects of it only by the fall. 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE. IO9 

Now ill the work of grace, we see "The Restitution 
of All Things" i. e. all that is lost in Adam must 
be restored in Christ, and, in so much as some of 
us fail to see the absolute necessity for the fall and 
decay of all things in Adam, we consequently fail 
to see the necessity for that side of predestination. 
This side must come first and represent us in dark- 
ness, which means sin and death, for the saints are 
predestinated to be lost in Adam. Our creation in 
him is in this element, for no creation in Adam, 
"a living soul," is unto good works. This makes us 
mortal and responsible to Him who only hath im- 
mortality. In this many of us find no way to make 
man responsible for his sins or to see any justice 
in man's condemnation if all accords with His 
(God's) will. Paul answered this for the Ro- 
mans when he saw there would be no room for 
carnal objection, by saying: 

"Thou wilt say then unto me, Why doth He yet 
find fault? For who hath resisted His will? Nay 
but, O man, who art thou that repliest against 
God? Shall the thing formed say unto him that 
formed it, 'Why hast thou made me thus'? Hath 
not the potter power over the clay of the same 
lump, to make one vessel to honor, and another to 
dishonor"? — Rom. 9 : 19-20-21. This is as 
much as to say God has made us, and has a perfect 
right to dispose of us as He hath purposed, and 
every truly converted soul feels that they just want 
it to be that way, hoping, for Christ sake, they will 
ere long be carried home. We positively have no 



IIO THE CELESTIALS AND TERRESTRIALS. 

right to call in question God's way of doing any- 
thing; if so, we must begin with the inquiry why 
He does not save every body, and the only solu- 
tion we can offer to the question is it is not His 
purpose so to do. This settles it for everything else. 
If we say He designs to save all, and they have not 
complied with the terms upon which Salvation was 
offered, consequently, are lost, we have the Arme- 
nian theory in full, which will shake hands with 
you on Adam's ability at any time. None of us see 
God as " force " in nature, for He is not the spirit 
of the flesh that generates evil, therefore, is not 
tempted with evil, " Neither tempteth he any man: 
but every man is tempted, when he is drawn away 
of his own lust, and enticed." — Jas. i : 13-14. 
Concerning this, Paul said: "I had not known lust, 
except the law had said, Thou shalt not covet. 
Rom. 7: 7. So, the law is lent the way sin introdu- 
ces itself to our understanding that we may know 
that it is but the administration of death, and now, 
to entertain the children of the bondwoman in the 
church, is not faithfulness, for, sayeth the scrip- 
ture, "Cast out the bondwoman and her son: for 
the son of the bondwoman shall not be heir with 
the son of the freewoman." — Gal. 4: 30. The chil- 
dren of the bondwoman and the children of the 
freewoman have neverdwelt together in peace, nor 
never will. 

This bondw r oman is Agar, but we now call her 
"Conditionalism" who has to-day in our midst two 
very prominent sons known as " Conditional Pre- 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE III 

destination" and " Conditional time Salvation. " 
They were taught in the same law school, and are 
now practicing among the old schools under the 
head of co-opperationists and are enthusiastic work- 
ers whose converts never fail to contend for any 
feature of the "Means Doctrine". 

Church History shows that the doctrine of pre- 
destination which triumphed in the Reformation 
began to be tampered with early in the sixteenth 
century, at which time it was modified and made 
mild enough for all orders to take hold of and was 
incorporated into their bodies, afterwards appear- 
ing in the different articles of faith, and, in order 
to get this done, the "Supra" was left off and the 
"Sub" put on to "lapsus" (meaning fall) which 
gives the word "Sublapsarian" meaning that class 
of u Calvinists who considered the decree of elec- 
tion as contemplating the apostasy as passed, and 
the Elect as being in a guilty and fallen condition, 
and considering the election of grace as a remedy 
for an existing evil, while the 'Supralapsarian' 
viewed it as a part of God's original purpose in re- 
gard to men," according to which He determined 
to credit man and, that he should apostatize, 
and that He would save the Elect from this state 
by the Redeemer. 

Now "Sub" means to let or, in this case, "permit" 
which is to let "fall" or permit to "fall" and 
"Supra" means "over, above, and beyond"and, at- 
tached to " lapsus," gives us the Supralapsarian. 
Now, "Supra" may be seen as plotting the whole 



112 THE CELESTIALS AND TERRESTRIALS. 

with all its boundaries and lines drawn beforehand, 
or, " Supra" comes giving the diagnosis of the dis- 
ease, saying the disease is one, and the cure is 
one, and the cure predetermined before the dis- 
ease took place, while "Sub" comes along with the 
remedy, and sa} T s nothing about the disease, only 
that he supposes that it has ever existed. 

Church History further says, u The whole Anglo- 
Saxon race in its prevailing religious character and 
institutions bears the impress of the genius of Cal- 
vin and shows the power and tenacity of his doc- 
trine and principles of government," and for our 
fathers to hoist -"a s flag of truce" so soon after the 
veteran soldiers of the Reformation had fought so 
bravely, and many suffered martyrdom for their 
faith as of old, should cause us, their sons, to 
blush with shame in this the twentieth century 
wherein we would retreat before a common foe as 
they, and refuse to rally round the grand old flag 
of God's sovereignty drenched in the blood of 
millions and millions of ancient pilgrims and 
Christian soldiers. 

Grander, by far, is this banner to me, my breth- 
ren, than all the flags of national triumph that 
float upon heaven's breeze to-day. "Sooner let my 
tongue cleave to the roof of my mouth, or my 
right hand forget her cunning" than that I should 
fail to march under this flag, unfurled by Jeho- 
vah's omniscience, and upheld by His omnipo- 
tence which leadeth onward and upward to a high- 
er and better land. So, let me exclaim with 



PREDESTINATION IN LAW OF THE SPIRIT OF LIFE II3 

Patrick Henry, in honor to the church of Christ, 
and in honor to the county of the above name, 
(Patrick), wherein my dust may ere long be found: 
"I know not what course others may take, but as 
for me, give me liberty or give me death," 




114 THE CELESTIALS AND TERRESTRIALS. 



CHAPTER IV. 



THE PLAN OF SALVATION. 



The plan of Salvation is certainly the grand work 
of all things else, which was designed in heaven 
and extended to earth, and began its work hand in 
hand with the creation,calling for all forms subject 
to death, to be developed out of the creation. Out 
of this sub-kingdom, or ground work, the Son of 
God, or Wisdom, comes down and builds up the 
image of the earthly, which is Adam, the son of 
God, answering to the potter who forms his vessel 
from the clay. In this the Potter comes, doing his 
work from a natural view. Adam is spirit in the son 
sense, wherein God comes, quickening nature for 
His continuous habitation in spirit. 

Thus, the spirit of man must have its origin and 
image in God who carries on a continuous erect- 
ing of the earthly house after His own model and 
under His own super-provision, so that, in this, 
the son as a God by image is the capacity for the 
creator wherein it is impossible for deformity to 
occur. Here it is that Paul could say to those 



THE PLAN OF SALVATION. 1 1 5 

heathens, that it is in Him we live, move, and 
have our being as His offspring, and Paul further 
says in regard to the other side of life; "He hath 
made of one blood all nations of men for to dwell 
upon the face of all the earth, and hath determin- 
ed the time before appointed, and the bounds of 
their habitation." (Read Acts. 17 : 26 - 27 - 28- 29) 
Now, it is a clear case that all men are created 
equal; their origin is the same; their rights and 
privileges are equally protected as creatures, and, if 
God was, or could be, moved by a natural tie, Sal- 
vation would be universal; for the case of one is as 
pitiful as another in nature, but God is no respect- 
er of persons. There is, therefore, a universal 
sameness with Him so far as flesh and blood are 
concerned, for its tendency is degeneration and 
ruin. It does not differ what its aspirations may 
be, it is fallen and depraved flesh which profits 
nothing so far as regeneration is concerned, for 
the flesh is not included in the regeneration but 
in the resurrection. Fleshly degeneration is not 
brought up by regeneration but by the resur- 
rection. The "Law of the Spirit of Life" gives us 
the benefit of the first resurrection, which is contin- 
uous and embodied in the saying of Christ "I am 
the resurrection, and the life: he that believeth in 
me, though he were dead, yet shall he live," (Jno. 
11 : 25) but the "Law of the Spirit of Life" is not 
fully enforced until the restitution of all things, 
at which time the last enemy is destroyed, which 
is death. In the mean time, many of the children 



Il6 THE CELESTIALS AND TERRESTRIALS. 

must fall asleep by reason of the reign of the "Law 
of sin and death" in their mortal bodies, and thus 
see corruption while their souls, being perfected 
in holiness by the reign of the "Law of the Spirit 
of Life," are received into Paradise where they are 
with Christ, and behold the face of God in light 
and glory, waiting the full redemption of their bod- 
ies. (2 Cor. 5:1-6-8, Phil. 1 : 24 , Heb. 12 .24.) 

We do not find that the "Law of the Spirit of 
Life" is asking for the regeneration of the soul, but 
rather its resurrection both interior and exterior 
in the final. The first is asking to be paralleled 
with the last, and must be. By the first act we 
have a new creature; the thing that is generated 
in the first birth is life, and is asking for a paral- 
lel in the second birth. Then the thing that is re- 
generated is life, and this life is eternal life, the 
very thing we want in the resurrected soul. In 
this you have a new creature asking for a farther 
parallel in a new creation, or a spiritual body in a 
spiritual world. These two dispensations in which 
the mortals and immortals, or celestials and terres- 
trials, are represented, are symbolized with light 
and darkness, and have this further meaning in 
our coming in and going out. 

Coming into life is coming into mortality, and 
individualized under a moon-light dispensation, 
and, to depart from under such a dispensation 
without additional light, is to go to the land of 
darkness, and to this land some must go while 
others come into life, shut up under this moon- 



THE PLAN OF SALVATION. 117 

light dispensation for a time, when they are given 
a "greater light," becoming clothed with the sun, 
and have the moon under their feet — "And there 
appeared a great wonder in heaven; a woman cloth- 
ed with the sun, and upon her head a crown of 
twelve stars." Rev. 12 •' 1. 

To be in darkness is to be absent from the light, 
and to be present with light is to be absent from 
darkness. We cannot come to either, but they 
come to us, even so, to be in the body is to be ab- 
sent from the Lord and to be absent from the bod- 
y is to be present with the Lord. We cannot come 
to either of these, but they come to us. Then, it 
is not a journey for us to reach these elements, 
but we simply move in them as they reach us; 
consequently, all that ever has or ever will trans- 
pire does so by the former arrangement, interven- 
ing and passing away according to its predestina- 
tion. The church only acts in its predestination, 
and has its qualifiers in the circumference of such 
bounds as God has seen cause to give. In 
this, "All things work together for good," for, 
"God declared the end from the beginning." 

The beginning is "Alpha" and the end is 
"Omega", or, we could say as well, The beginning 
is "Alpha" and the end is "Alpha" as these are 
uood to ropgoocnt the first and last letters of the 
Greek alphabet, and used to represent Emanuel, 
"which is God with us," and He, unquestionably, 
is doing all His pleasure, regardless of all opposi- 
tion, and, properly speakings God has no opposi- 



I 18 THE CELESTIALS AND TERRESTRIALS. 

tion, for all that is here is for the good of His crea- 
tures. His strength is made perfect in what we of- 
ten consider His opposition — the opposition affects 
us, not God. 

It cannot be objected, that the plan of salvation 
required the opening up and working of both 
good and evil, the prerequisites of which gave ex- 
pression to the fact in the garden of Eden — liv- 
ing soul gives rise to the manifestation of evil 
whose progenitor is Satan, and it may be a lawful 
conclusion to say that the revolutions and conse- 
quent friction of the fleshly mind gives rise to a 
soul poisoning element which is evil, producing 
lust which could not have been active other than 
by motion which is the law of heat, and heat, 
when combined with its opposing element, water, 
makes a great motor which sets in motion the 
powerful and complicated machinery of the world 
whose products are useful. Let us bear in mind 
that water is the more powerful and overcoming 
element of the two. Apply fire to water and we set 
in motion a power that is grand in the world — 
their combined effects produce good results — even 
so with both forms of life; when brought to bear 
upon our existence, the fruit is God's requirement, 
concerning which, David said: "Lo, children are 
a heritage of the Lord: and the fruit of the ; womb 
is His reward." Ps. 127 : 3. 

Their forces give form as a product, but are 
no authorit}' for setting up the first man, Adam, 
as sanctified in holiness under the term " good" — 

1 



THE PLAN OF SALVATION. II9 

he was of the earth, earth }',a living soul,and he was 
nothing more. All that is meant by a living soul 
is mortality, the object, not for life or death, but 
for death, the opposite of life and the subject of sal- 
vation, the recipient of life, as raised from the 
dead. The mortal must necessarily be the mother 
of sin, from the fact of being the subject of re- 
demption. The conception is from lust in whore- 
dom, and the children are illigitimate, and are 
found as many devils in one individual, the cast- 
ing out of which calls for the electing sovereignty 
of God by the reign of grace given in Christ Jesus 
before the world began. Now, in so much as the 
soul knows that she has been abased in shame, 
she should never presume to be high minded be- 
cause of her marriage in the Royal Family. Her 
husband teaches quite a different lesson, and, no 
doubt, His visits are more frequent with the meek, 
humble, and orderly who condescend to those of 
low estate. The poor, distressed, and afflicted of 
the earth, He speaks to most often, leaving words 
of comfort and encouragement to such way-worn 
travelers, pointing to their destination just across 
the way where the thronging millions are at rest, 
drinking in the never ceasing joys of home, and 
feasting upon the presence of the Father and the 
Son in light, whose spirits in that glorified estate 
are chanting to music of the most triumphant 
strains. Then we might say, lay cold and still this 
earthly frame, dumb and silent; this mortal tongue 
which has quivered oft but could not express, and 
closed these eyes which have scaned thy wonder- 



120 THE CELESTIALS AND TERRESTRIALS. 

ous works, and fly away this longing soul to man- 
sions of immortal bliss, there in joyous expecta- 
tion to await the great rising day when this same 
tongue anew shall be employed in loud Hosannas 
there to testify to redeeming love. These same 
eyes shall open, be anew for an immortal gaze up- 
on the celestial world, and there behold the an- 
gelic forms which compose the inhabitants of the 
skies, bowing before the throne of Him who has 
overcome the world, and is worthy to be praised 
world without end. 

The world, we know, hated Him, and has ever 
hated His doctrine, and to-day opposes the doc- 
trine which most glorifies Him. Thus, those who 
preach the gospel meet with the greatest opposi- 
tion, but hear me, O people, the time is at hand 
when the Lord will make war upon "Mystery 
Babylon the Great," and will, by the gentle mov- 
ing of His holy spirit, bring forth His own well 
tried — they cannot dwell together. Her cry has 
been, for a time, "Modify your doctrine, modify 
your doctrine, and we will dwell together in har- 
mony" which will not be modified, sayeth the 
Lord, but shall be proclaimed upon the house- 
top. We cannot, we dare not, and we will not 
modify the doctrine, but, by the grace of God, 
recognize every feature as given us by its Living 
Head. 

Then fight, we must, for our cause is just. 
Though we be few in number, we shall be sustain- 
ed, for the everlasting gospel of the son of God 



THE PLAN OF SALVATION. 121 

goes forth, conquering, and to conquer, and shall 
be preached to all nations; then, shall the end 
come, when the dissolution of all natural things 
is to take place according to the "Law of sin and 
death," and the things that are now seen will no 
more be seen, and the things that are invisible and 
eternal now, shall then be seen, being brought to 
"Restitution" by the reign of the "Law of the 
Spirit of Life." This law is, in Christ Jesus, a per- 
fect rule of action wrought out in Him by God, 
the Father, in raising Him high above all princi- 
pality and powers, " to giYe repentence to Isreal 
and the forgiveness of sins." This reign is to con- 
tinue till full reconciliation is made by the merci- 
ful High Priest, when the last enemy is destroyed 
which is death, and then the perfect rule of govern- 
ment is established. Death is destroyed by the de- 
struction of him who has the power of death, 
which is the devil. 

Now, it will be seen that the plan of salvation is 
asking for the material kingdom of observation, 
first symbolized by darkness, and inhabited by a 
corruptible seed, coming from a terrestrial connec- 
tion, thus an unholy nation. This is the kingdom of 
this world, and the children of this world, in the 
midst of which people, the Lord is pleased to de- 
velop a people from the incorruptible seed of 
Christ: an holy nation which does not come by 
observation, and is symbolized by light, "The chil- 
dren of day. 

This is the Elect Family, born to be redeemed 



122 THE CELESTIALS AND TERRESTRIALS. 

from the earth, and are not of the world, butfroni 
a celestial connection, having, for a time, a terres- 
trial habitation numbered as our days in the flesh, 
which are allotted to us as a hireling. Thus, a 
Christian's life must be reconed in the lines of the 
travel of Christ whose law is that of light, and 
light, alone, travels in straight lines. This is the 
law of light, and we only walk in the light as 
we walk in Christ, and we only walk in Christ 
as He walks in us, and our lives are thus walked 
out acceptable before God in Christ's, obedience. 
So, the Christian has no obedience of his own- we 
now preach the obedience of Christ and not 
the obedience of the creature. 

The obedience that the children are exhorted to 
is alright and in good faith, but, as a body corpor- 
ate under the laws of the Commonwealth of Is- 
rael, each is a transgressor, and has never been a- 
ble to give satisfaction to divine justice; whereas, 
there is now delivered us a new code which is 
the "Book of Life," and is one law of the one spir- 
it, wherein, "we serve in the newness of the spirit, 
and not the oldness of the letter," so it remains to 
be seen that those who have been brought in touch 
with such a law have no more confidence in the 
flesh, and a fleshly exhortation to such is altogeth- 
er in the wrong direction. 

When the word is preached the pure Dlilld is 
stired up by wa}^ of remembrance, and faith comes 
by hearing, but it must be by hearing the right 
thing, and the action of faith pleases God, which 



THE PLAN OF SALVATION 1 23 

faith is in our Lord and Saviour Jesus Christ. So, 



the office-work of the gospel, in whatever gift, is 
not to instigate effort on the part of the creature, 
for this is in the wrong direction. We have alread- 
y been convinced that such will not do. The ef- 
fect the gospel leaves with one that is truly in the 
faith is to live up to its requirements, which thing 
asks for holiness. 

Here we begin to waste our time with the old 
man again, endeavoring to better our ways. In 
this we look to the wrong source for holiness, at- 
tempting to make an offering unto the Lord, which 
is corrupt and no better than Cain's offering. 
Christ Jesus was the offering, and, to-day, faith in 
Him is our offering and acceptance before God, 
and not effort in the old man. It is so natural for 
us to take up with the old idea of effort, 
the fruits of the spirit, righteousness, producing 
in such as fear God an orderly walk and godly 
conversation. 




124 THE CELESTIALS AND TERRESTRIALS, 



CHAPTER V. 

QUICKENING IN REGENERATION. 

To just determine at what point, or, when the 
Divine Quickening is complete in the child of God, 
is a very difficult matter, in fact, so much so, 
that those who appear to have such a develop- 
ment going on never drive up to the point where 
they feel at ease and perfectly satisfied. 

I doubt, very much, if the full image is given 
hi this life, from the fact that the image is greatly 
connected with the mind, and we have the mind 
of Christ in a measure, therefore, only know in 
part. Mind is light, and reflected in the counte- 
nance. We read, "Whom He did foreknow, He 
also did predestinate to be conformed to the im- 
age of His Son," (Rom. 8 : 29) and my thoughts 
upon this are that the image is one, and is not 
individual or personal. They all bear the image of 
the Son, and are Pre-Destinated to be conformed 
to such an image, and the Son is one with the 
Father, and His formation in us, the hope of glo- 
ry, cannot be in one th 7, s, and in another that, 



QUICKENING IN REGENERATION. 1 25 

giving a diversity. His people must be of one 
mind which is the image of the Father. This is 
the Spirit of Life, the love of which is affected in 
calling for, and conforming to the image of 
Christ, each and every child of grace until the 
whole is accomplished, for there are many mem- 
bers but only one body. 

So, the matter that is under consideration by Di- 
vine Quickening is the body, in which connection 
we appear to get the parable, "The kingdom of 
heaven is like unto leaven, which a woman took, 
and hid in three measures of meal, till the whole 
was leavened." - Mat. 13 : 23. The three measures 
of meal, doubtless, correspond to the whole subject 
of redemption — spirit, soul, and body — in 
which the divine quickening extends ultimately, 
to an entire personal salvation, calling for individ- 
uality in the final. 

I think David had reference to the resurrection, 
when he said, "When I awake in thy likeness, 
then shall I be satisfied." This calls for my re- 
mains, not soul or spirit, but body. Paul was, 
certainly, reasoning on the resurrection of the 
body, when he said, "It is sown a natural body; it 
is raised a spiritual body," (I Cor. 15 : 44) and 
Paul seems to assure us, that the image cannot be 
complete this side of the raising up of the body, for 
again he said: "And, as we have borne the image 
of the earthy, we shall also bear the image of the 
heavenly." I Cor. 15 : 49. This image is embraced in 
God's foreknowledge unto conception, as of one, 



126 THE CELESTIALS AND TERRESTRIALS. 

the "Bride, the Lamb's wife," who is complete, as 
a body, when each component part is complete; 
then are we complete in Christ, our spiritual head, 
the essential who imparts to us the fullness of 
wisdom. 

Now, the kingdom of heaven, being like unto a 
woman who took a little leaven, and hid it in three 
measures of meal till the whole was leavened, em- 
braces a great deal, and approaches to that Tri- 
Unity in man, who comes in on the "Natural King- 
dom" side, as meal, while the "leaven" comes in on 
the "Spiritual Law" side, and reigns in the sub- 
ject, till the whole is saved. 

Now, as we desire to present this work to inquir- 
ing minds, who are desirous to know the truth, it 
becomes us to unfold and make as clear as possi- 
ble our meaning as we move along the lines run- 
ning through the Terrestrial body and pointing to 
the Celestial. In this many thoughts may still be 
submitted that will not be understood, however, 
we trust they cannot be gainsayed. We know that 
the burden of proof, as to "Spiritual Law in the 
Natural Kingdoms," will lay heavily upon us by 
some who are asking at each turn for "Theology" 
to be verified by science, but we are insisting, all- 
thewhile, that this is not matter dealing with 
laws, but a Law of Infallibility dealing with 
matter, as fallen and depraved, unto an absolute 
"restitution." In this we are necessarily forced to 
resort to fields unexplored by some at present, and 
there make such observations, from the Terrestri- 






QUICKENING IN REGENERATION. 127 

al connection as we know sustain the doctrine of 
the sovereign government of God,along which lines 
science has made discoveries which settle the ques- 
tion that the living cannot come out of the dead, 
but, that life is a product of life, and , therefore, 
there is no life save in touch with life. This was 
long a disputed question, over which there was 
much controversy. 

No Baptist believes that a dead sinner can gener- 
ate "eternal life." This great lesson is taught them 
in their experience so that they do not need the 
additional light of science to settle it in their 
minds, but it continues to be a puzzling question 
with many eminent teachers as to what part of the 
individual is wrought upon or affected in the new 
birth, a solution to which has already been given; 
but, as it may be required under this head, we 
will give it again as it has appeared to us in work- 
ing up the terrestrial side of mortal life with its 
propensities. 

In this we found that two forms of life were ac- 
tive in the formation of the mortal, being called 
out from father side, as spirit, and from mother 
side, as soul, and blended in the image of the earth- 
y so that the father's image is seen in the child on 
one hand, and the mother's on the other hand. The 
mother is asking for the flesh and blood side, while 
the father is asking for the spirit, the higher order 
of life, and, in a sense, the image of God, made for 
His glory. This occupies on the side of conscience, 
and is not subject to deception. The soul, occupy- 



1 2d THE CELESTIALS AND TERRESTRIALS. 

ing; on the woman or mother side, is subject to de- 
ception, and is found in the transgression dead in 
sins, but, being the weaker vessel, it is condemned 
from the Adam side who knew better, hence, "By 
one man's disobedience sin entered, and death by 
sin," and again, "For since by man came death,by 
man came, also the resurrection of the dead." — I 
Cor. 15 : 21. 

Now, since it is the mother side or woman side, 
or soul, body, or church side that is dead, what the 
soul or body of Christ wants is resurrection from 
the dead. This calls for the second man, Adam, the 
Ltord from heaven, a quickening spirit who raises 
the soul up, and, in the raising up, He gives it re- 
generated life. So, the thing that is regenerated or 
born is life, manifest in the soul which is partak- 
er of the "Resurrection and Life." The life is the 
life of Christ, and regenerated in the soul, hence, 
the soul has eternal life. 

However dry this rule may appear to work by, 
we think it will hold good and is perfectly consist- 
ent with reason, and congenial with the laws gov- 
erning our natural, and scriptural province. As we 
have already stated, several times, there are three 
distinct m'easures in man, bearing relation to the 
three outside orders in our natural world which 
surrounds us, which are all (speaking after the or- 
der of the parable ) hidden in us, and require of us 
"Self preservation' Nvhich is the first law of nature. 
Man is a king in the midst of kingdoms, and calls 
into action, voluntarily or involuntarily, every or- 



QUICKENING IN REGENERATION. 1 29 

gaii which has assigned it some important function 
or office, which, working together properly, con- 
stitute a strong and centralized government. These 
agents make continuous demand upon him for 
supplies necessary for the perpetuation of their 
work. The official duty of each is to warn him of 
any violation of the law of nature, and to visit the 
penalty upon him for every such violation. 

Man must have his natural supplies from three 
natural resources, being brought to bear in him as 
mineral, vegetable, and animal, whose combined 
effects are called for by the same elements, being 
put, collectively, in man, and making demand up- 
on him by reason of his continual waste. This 
manner of man is lord of the natural kingdoms, 
and he has dominion over the fish of the sea, the 
fowls of the air, and the beasts of the field, so that 
a fish never swims so deep but he brings it up,and 
a bird never flies so high that it is beyond his 
reach, and never a beast so swift that he cannot 
take him, or an animal so wild or ferocious that it 
is beyond his control. These all fear man, and, 
when brought before him in their wild state, trem- 
ble greatly, expecting, no doubt, to be taken and 
destroyed. 

Now, observe, that in this very wonderful sense 
the invisible man, a living soul, is a formation in 
the three visible kingdoms, the occupant of a ten- 
ement which is of earthly substance, visible and 
temporal, consequently, no reality for man, but a 
portable habitation called animal, whose life is an- 



130 THE CELESTIALS AND TERRESTRIALS. 

imal life, supplied by blood, and furnished with, 
the five sensations, seeing, hearing, tasting, smell- 
ing, and feeling, and, when the invisible is called 
for, the visible proves to be a fake, and no reality 
for man. All the sensations might be called for, 
one by one, except feeling, and the person still be 
alive, but, when feeling is gone, we are numb and 
lifeless, for life is feeling. 

Now, let us observe, as we move along these lines, 
that the functions and entire organism of the "out- 
ward man" are framed upon an independent scale, 
constituting an automatic machine, governed by 
the laws of nature which have no connection with 
"Spiritual law"any farther than parallels seen, and, 
as such lines emerge from the visible universe, they 
unfold as a rose whose petals have enclosed a fra- 
grance during the dark nights of passed ages, which 
the dew of heaven has fallen upon, by which its 
sweetness is disclosed and caught away upon the 
morning breeze to sweeten the gospel elements of 
eternal truth. It is here that the fields of living 
green drink in and exhale and enrich the feast for 
the soul, who may exclaim, "The Lord is my shep- 
herd; I shall not want. He maketh me to lie down 
in green pastures: He leadeth me by still waters." 
Ps. 23 : 1 - 2. 

Whatever may be thought or said as regards 
Quickening in Regeneration, we do not hesitate 
to state that it is new life, and comes down from 
heaven; the life " hid with Christ in God," where- 
in such, as are saved, were "sanctified by God, the 



QUICKENING IN REGENERATION. 131 

Father, preserved in Christ Jesus, and called." 
Jud. 1 : 1. The life is the calling,so,"When Christ, 
who is our life, appears, then do we appear with 
Him in glory." Then the "Law of sin and death," 
by which we have formerly been held as captives, 
gives up, for the "Law of the Spirit of Life in 
Christ Jesus," reaches the souls which the law of 
sin and death has done its awful work upon, with 
the effectual calling, wherein, the dead hear the 
voice of the Son of God, and live to die no more; 
thus, eternally and triumphantly,reign with Christ 
as priests and kings, but, as yet, my brethren, we 
must recognize the reign of the "Law of sin and 
death" in our mortal members, which holds our 
souls in captivity. 

Once the soul leaped forward for an immortal 
gaze upon the light of an eternal world, when Sa- 
tan seemed to,altogether,retreat from the province, 
and the mighty kingdom of heaven to fill the tem- 
ple, but oh! we might say, Why do we sink back 
and tremble so soon as if all were a delusion? Why 
those aggravating forms? Why this lurking temp- 
tation? Dark clouds have again come; the stormy 
billows have gone over me, and now, piteously, 
the cry goes up, Oh Lord, I pray; give me other 
evidence that I may know I am thine. But in vain 
are these evidences sought for, and the work done 
in the soul remains as a hope for a better resurrec- 
tion, when the "Law of sin and death" is to be ful- 
ly abolished, and the "Law of the Spirit of Life" 
fully reign instead thereof. Then, but not till then, 



I32 THE CELESTIALS AND TERRESTRIALS. 

shall we "know as we are known,' ' when "faith is 
to be turned into sight, and hope into possession." 
The mastery is then gotten entirely over sin 
through Christ Jesus, our Lord, through whom, 
and to whom, is there honor, glory, and majesty 
ascribed to God, the eternal Father, of our Lord 
and Saviour, Jesus Christ. 

And now, that those, who are quickened in re- 
generation, find favor with God, or grace to help 
in every time of need, is unquestionable, for, to fa- 
vor such as are made to cry unto Him by force of 
the corruption of the flesh, is His pleasure, for they 
are now in a higher, yea, in the highest element 
and brought to face and bear witness to the vanity 
of all things else. It thus becomes necessary that 
the veil remain, and that we be thus utterly hous- 
ed in or enveloped, having the sight obscured by 
this mist of darkness, or "Law of sin and death" 
in the members. Here is where we look through a 
glass; darkly, and are made to see the things that 
intervene between us and home. Thus, while we 
would look heavenward, we must see that the wa- 
ding out through such waters is to enter the land 
of darkness, and pass through the province of him 
who has the power of death. Here is the end of all 
flesh, the execution of which work is to pass into 
the region beyond, and, whether there a visage 
changed to be recognized no more as individual, is 
not given to know. No law will hold out to give us 
aparellel.If we wish to think of friends and relations 
in the inward man sense, reclaimed from the body, 



QUICKENING IN REGENERATION. 1 33 

we have no way to find whether the resemblance 
is exact, or whether they be entirely different. The 
outward man is individuality, and must, eventual- 
ly, have the benefit of the same law that reigns in 
the soul, for we are not to marvel that they who 
were dead in tresspasses and sin are quickened 
from the dead, for they who are in the graves, are 
to come forth so that the same " Law of the Spirit 
of Life" that is extended to them who are in the 
graves, by which the whole subject is reclaimed, 
flesh and bones. This may give recognition, as it 
calls for individuality, but blood relation 
loses its significance in this, as it is the natural life, 
and all is found in the higher which is spiritual. 
This tie will bind all alike with far greater affec- 
tion than has ever been found in natural relation. 

So, whether we are all gathered that have been 
naturally bound here or not, that does not differ, 
for the very law that binds us here is entirely a- 
bolished, and a higher and better law set up in 
the fullness of the mind of Christ. Still we cannot 
conceive by any law how we could be satisfied, if 
those who were near and dear to us here should 
not meet us in heaven, but we have given it as 
best we can by giving a law of a new creation, en- 
tering into and passing beyond all the laws of na- 
ture. This, our natural creation, is God's with all 
its laws, but shall be swallowed up of life, and the 
highest government established, the heights of 
which, no mortal can know. 

We are taught the ruling is that of God, the 



134 THE CELESTIALS AND TERRESTRIALS. 

Father, who by the reign of Christ, is subjecting 
all things unto Himself, at the end of which time, 
Christ is to render up the kingdom to God, the 
Father, having accomplished the end, which was 
declared from the beginning. Now, the beginning 
was for time and time things, and the end is for 
eternity and eternal things, that God, the Father, 
may be all, and in in all, world without end. 




PERSONAL RESURRECTION. 1 35 



CHAPTER VI. 



PERSONAL RESURRECTION, 



We have noticed, so far, in our reasoning with 
the human family, their proneness to appear wise 
concerning the theme of Salvation, the greatest 
question ever discussed by mortals, by whose car- 
nal conception it suffers very great contortion. 
This is carried from the lowest and most uncultur- 
ed mind to the highest possible litteral attainment 
with none other than comprehensive thought, which 
has its significance in darkness. 

The express highness of these things is not at- 
tained to under the old canopies of carnal research, 
but are found in the new, where comprehen- 
sive thought is confused, and revelation comes in, 
illuminating unto an expansive wonderfulness; the 
heights above and the depths beneath. 

Men are often found, testifying to the honor and 
glory of man (or men) who called them, and sent 
them, having no knowledge of the anointing of the 
Lord wherein is the burden of His word. The 
Father, they know not, neither His Son, Jesus 



I36 THE CELESTIALS AND TERRESTRIALS. 

Christ, for, had they known Him; they would have 
declared His works, hence, ceased to declare their 
own works. The works, which He did, are also 
done in His servants, and they do glorify the Son 
and the Father who sent Him, testifying to the 
truthfulness of all things done by Him as revealed 
by the spirit of Him who dwells in them whom the 
Father raised up again from the dead, in which 
body He appeared to many, saying: "I am He." 
Though they considered Him a spirit, He said unto 
them: "Why are ye troubled? and why do thoughts 
arise in your hearts? Behold my hands and my 
feet, that it is I, myself; handle me and see, for a 
spirit hath not flesh and bones, as ye see me have/' 
Luke 24 : 39. 

This is the same temple of which He said: "De- 
stroy, and I will raise it up again the third day." 
This is the elder brother, the first fruits of them 
that slept or "The first begotten from the dead." 
Then, why say some among you, there is no per- 
sonal or individual resurrection of the body? What 
manner of connection must be found to exist be- 
tween this man, Christ Jesus, and His brethren 
throughout? Must it not be identical by "force" 
and by "virtue;" by "force" as manifest under the 
law of mortal reign or natural creation as the fruit 
of the womb; by "virtue" as manifest under the 
law of immortal reign or spiritual creation in the 
power of an interior resurrection, whose creation 
and being is found in the "Law of the Spirit of 
Life." This "Spirit of Life" does its work momen- 



PERSONAL RESURRECTION. 



■6i 



tarily in this respect, whose law is a perfect rule 
of infallibility. By such a law He ( Christ Jesus ) 
was "Declared to be the Son of God with power, 
according to the spirit of holiness, by the resurrec- 
tion from the dead." Kom. i : 4. 

How then, are we declared to be His brethren, 
who are sons also, but "by power, according to the 
spirit of holiness and resurrection from the dead." 
" For if we believe that Jesus died, and rose again, 
even so them also which sleep in Jesus will God 
bring with Him. For this we say unto you by the 
word of the Lord, that we which are alive and re- 
main unto the coming of the Lord shall not pre- 
vent them which are asleep. For the Lord himself 
shall descend from heaven with a shout, with the 
voice of the archangel and with the trump of God: 
and the dead in Christ shall rise first: Then we 
which are alive and remain shall be caught up to- 
gether with them in the clouds, to meet the Lord 
in the air: and so shall we ever be with the Lord. 
Wherefore comfort oneanother with these words." 
Thess. 4 - 14- 15 - 16 - 17 - 18. Should not the 
above suffice to call in our wondering minds, and 
fasten them upon the scriptures, the inspiration of 
the most high God, rather than the tradition of the 
elders. Many are desirous to know with what bod- 
ies they come forth, and would inquire, can these 
dry bones live, or this dust be gathered? Is our 
dust less capable to be gathered in the last instance 
than in the first? whereas, once we ourselves, and 
our forefathers could not be found nor thought of 



138 THE CELESTIALS AND TERRESTRIALS. 

upon the earth. They have existed, had their day 
in the flesh, and are not, and we, likewise, who are 
now witnessing the objects of sense, shall ere long 
be as they, and our individual forms consigned 
to the earth. Thus, personality fails under the 
"Law of sin and death." 

Regeneration deals not with personality, but 
spirituality. Personality is natural life for time, 
and does not come up in church consideration. 
That, which comes up in church consideration, is 
the life that is to endure beyond a life, distinct and 
separate from the first birth — the highest and 
most glorious attribute of life, "a new creature," 
in which is manifested the spirit of God, which 
manifestation is "Life and Resurrection" of an in- 
terior body which body is "Celestial," and veiled 
by the "Terrestrial." This heavenly body is perfect, 
ed in holiness, and made beautiful and glorious by 
the abolition of the "Law of sin and death" and its' 
entire removal from the domains of such a body 
whose freedom was rendered by the "Law of the 
Spirit of Life in Christ Jesus." 

Now,as yet, the "Terrestrial" remains beclouded 
with sin, through which mist we look as "through 
a glass darkly," until the curtain be removed;then 
are we unclothed of the weighty matter of sin and 
death as a clod descends, while the "Celestial,"as a 
heavenly body, ascends, being an eternal thing. 

Now, we do not understand this to be person- 
al, but the body of Christ, His church, which is 
one- But, are we not looking to the final when 






PERSONAL RESURRECTION. 1 39 

these, our vile bodies, are to befashioned like unto 
His glorious body? and, in this, do we not under- 
stand that all needed is for, "Mortality to be swal- 
lowed up of life?" and that, herein, the corrupting 
"Law of sin and death" is driven out of our mem- 
bers? constituting an immortal reign in the "Law 
of the Spirit of Life;" thus "a glorious body" in 
which the image of the heavenly is seen to sweet- 
en and vivify a never changing countenance where 
the love of God, the eternal Father, beams from 
every eye beyond all mortal conception. 

We have no reason to suppose there will be any 
change, save that of passing from under the reign 
of the "Law of sin and death." In the regeneration 
it is the same soul that has passed from under the 
"Law of sin and death" that lives again, and, in 
the resurrection of the corporally dead, it is the 
same body passing, "in a moment and in the 
twinkling of an eye,"from under the reign of such 
a corrupting law by virtue of the incorruptible 
"Law of the Spirit of Life" which equally reaches 
our case, whether we are alive and remain or have 
fallen asleep in Jesus. 

The invisible comes again to the visible, and 
finds an eternal habitation. Then the things,which 
are eternal, shall be visible, and all temporal things 
invisible, whereas, we now have the temporal vis- 
ible, and the eternal invisible. The visible king, 
dom is temporal and of the world, while the invis- 
ible kingdom of heaven is eternal within you, as 
sayeth John; "And I John saw the holy city, the 



140 THE CELESTIALS AND TERRESTRIALS. 

New Jerusalem, coming down from God out of 
heaven, prepared as a bride adorned for her hus- 
band:andl heard a great voice out of heaven saying, 
Behold the tabernacle of God is with men, and He 
will dwell with them, and they shall be his people, 
and God himself shall be with them, and be their 
God. "Rev. 21-2-3. Thus, the invisible and incon- 
cievable kingdom of heaven is preached at hand, 
and the kingdom of this world know it not, neither 
can they understand it, for it is of God, and not of 
man, being spiritually discerned. 

Now, the glory of the Lord appeareth not in the 
kingdom of this world, neither is he among them, 
but in His tabernacle doth His glory appear, where 
the conformation of a higher image is beheld. 
Here His will is done on earth as it is in heaven. 
" Judas sayeth unto Him (not Iscariot), Lord, how 
is it that thou wilt manifest thyself unto us, and 
not unto the world? Jesus answered and said unto 
him, "If a man love me he will keep my words: 
and my Father will love him, and we will come 
unto him, and make our abode with him".Jno. 14: 
22-23. As we look out in the world upon the 
dull and cumbrous clay around us, we think but 
little, and the spreading forest and beautiful plants 
move us scarcely more. Then, Jet us move up to 
the flocks and herds, and our admiration for na- 
tures highest kingdom is hardly more observed, 
but we bring them now to bear upon our visage 
as a potential embodiment of a higher considera-. 
tion of the earth earthy, u a living soul" whose sur- 



PERSONAL RESURRECTION. 141 

vey is the domains of mortality, growing out of 
mortal conception; the image of the earthy, reflec- 
ting a more glorious image which is the image of 
the heavenly. 

Mortality is a fallen element to commence with, 
and was so from the beginning, and "the fall" on- 
ly made it manifest by a perfect rule of govern- 
ment that it is fallen. Flesh and blood are a dis- 
tinctly separate kingdom from the kingdom of 
grace, and,to recognize the display of grace before 
"the fall, "is nonsense. Grace means mercy by which 
we are made free after the realization of the fall. 
To bring to bear the immortal reign of grace be- 
fore the fall, is the only thing that could have pre- 
vented it, and, for it to transpire in spite of this, 
means to recognize the fall of the kingdom of heav- 
en and the destruction of the immortal govern- 
ment, which thing would be a total absurdity, for 
such is surely an impossibility, and must be seen 
as an absurdity. 

The earth is a great factor, and all must come in 
touch with it before there can be Divine Quicken- 
ing,in which connection Paul comes saying;"Thou 
fool,that which thou sowest is not quickened, ex- 
cept it die," I Cor. 15 - 36, and again, Jesus said, 
"except a corn of wheat fall in the ground and die, 
it abideth alone; but if it die, it bringeth forth 
much fruit." Jno. 12:24. Truly speaking there is 
no death, except in touch with the earth, nor, as we 
have said, can there be any Quickening, except 
in touch with the earth. Now, while all the poison- 



142 THE CELESTIALS AND TERRESTRIALS. 

ous properties of earth combine their forces to pro- 
duce death, they, thereby, only release life, which 
at once aspires to a higher clime. There is no 
weakening or diminishing life here, but rather re- 
inforcement. 

In running out these things we see what is pro- 
duced from the side of nature. These poisonous 
and decaying forces might blight the hope of him 
who sows, if he knew not the result. Such gives us 
a corresponding view of the same properties work- 
ing in our mortal bodies under the agency of lii m 
who has the power of death, causing that they be 
sown in weakness and corruption, thus go down to 
the dust from personal form, hence, mortal sight, 
whose form and personal presence can no longer 
cherish friends and relations, as if to blight their 
hope forever, but we are not to sleep forever, for 
says the Word, "If in this life only we have hope 
in Christ, we are of all men most miserable," and 
"But now is Christ risen from the dead, and be- 
come the first fruits of them that slept." — I Cor, 
15 : 19 - 20. 

Now, whether we know the origin of evil, the 
cause of death, or not, we do know that it is wisely 
and beneficiently used, and we are quite sure that 
were it not for the fact that these forces are found 
to exist in nature, there would be nothing natural 
in the sense of corrupted nature, consequently, no 
cause or effect; no flesh would have gone down un- 
der the "Law of sin and death," hence, no voices 
heard, crying aloud saying, "Salvation to our God 



PERSONAL RESURRECTION. 143 

which sitteth upon the throne, and unto the Lamb." 
Rev. 7 : 10. 

The virtue of Spiritual Law steps in here, abol- 
ishing such forces, and brings the supremacy of 
light to bear upon "the powers of darkness" unto 
4 'a better resurrection," suppressing sin and im- 
planting by the "Law of the Spirit of Life" the 
mind which serves, acceptably by faith, the law 
of God, "the delight of the inward man". 

But, when "The Restitution of All Things" has 
been fully brought about by the reign of the "Law 
of the Spirit of Life in Christ Jesus" by which the 
souls are made free from the violating and corrupt- 
ing forces of mortality, we are to see Him appear 
in the clouds, His intercessory work being done, 
the last enemy destroyed and the Father eternally 
glorified by all His work that is to praise Him 
and all His saints that are to bless Him. Then 
shall the forces, discovering unto us the laws of 
nature, cease to be, as the work of natural de- 
velopment for which they are intended is fin- 
ished. Then shall there be no more opposing for- 
ces, no more strong to oppress the weak and no 
more comprehension for the natural mind, or rev- 
elation to the spiritual, for revelation must cease 
when we know as we are known, and all compre- 
hension with the dawn of that morning. 

So, under this head we learn how that terrestri- 
al form, or personality, is acted upon by "force" 
of nature, thus how mortality behaves itself as 
discovered by the "Law of sin and death" which 



144 THE CELESTIALS AND TERRESTRIALS. 

reigns preeminently in nature unto death. The 
heirs of God, the eternal Father, not being exclud- 
ed from such a reign, must be born in the depths 
and come from under such a law, being veiled, or 
shut up in the soul, until the faith of God's elect 
is revealed. Then are they made free in soul by 
the appearing of the Spirit of Christ, which estab- 
lishes the immortal reign in the "virtue" of an 
eternal life, hence the "Preeminence of Christ in 
all things". 



-»£&^^i€€€:€€€€* 



PUTTING YOU IN REMEMBRANCE. 1 45 



CHAPTER VII. 

PUTTING YOU IN REMEMBRANCE. 

"I think it meet, as long as I am in this taberna- 
cle, to stir you up by putting you in remembrance." 
II Pet. 1 : 13. "That ye may be mindful of the 
words which were sroken before by the holy 
prophets, and of the commandments of us the 
apostles of the Lord and Saviour: Knowing this 
first, that there shall come in the last days scoffers, 
walking after their own lusts, and saying, Where is 
the promise of His coming? for since the fathers 
fell asleep, all things continue as they were from 
the beginning of the creation. For this they will- 
ingly are ignorant of, that by the word of God the 
heavens, were of old, and the earth standing out of 
the water and in the water: whereby the world 
that then was, being overflowed with water, 
perished: But the heavens and the earth, which 
are now, by the same word are kept in store, re- 
served unto fire against the day of judgment and 
perdition of ungodly men. But, beloved, be not 
ignorant of this one thing, that one day is with the 



146 THE CELESTIALS AND TERRESTRIALS. 

Lord as a thousand years, and a thousand years 
as one day. The Lord is not slack concerning His 
promise, as some men count slackness; but is long 
suffering to us ward, not willing that any should 
perish, but that all should come to repentance. " 
II Pet. 3 ; 2 to 9. 

Now, some have already come, saying there 
is no resurrection, and others, saying where is the 
sign or promise of His coming,while others would 
instruct us in regard to eternal punishment con- 
tending there is no such thing, justifying their 
claim by the above quotation, and others "not 
willing that any should perish but that all should 
come to repentance. 

In this they claim that His longsuffering is ex- 
tended beyond the resurrection, whereby, those 
who are resurrected as a rejected or damned na- 
tion shall be ruled over by the saints during the 
personal reign of Christ a thousand years, with 
whom they are to reign as "kings and priests" un- 
til all opposition to the kingdom of heaven ceases 
forever, and "every nation has bowed the knee 
and ever tongue confessed;" at which time the 
powers of all darkness should give way, which 
thing, and which alone, would satisfy Divine Jus- 
tice as having completly dethroned all the powers 
of corruption, thus swallowing up all darkness, 
that light may be as universal as space, and life 
as universal as light; then there is "no more 
death", it only being God's ordained means for 
the development of the song of redemption, the 



PUTTING YOU IN REMEMBRANCE, 147 

key note of which is the resurrection from the 
dead, which honors God in the highest in that the 
subject has been reduced to reverential depend- 
ence, which reverts back to God, the source of life, 
and establishes His independence or sovereign 
rule, consequently, claim that He has no pleasure 
in an eternal and haughty reign over the work of 
His hands, as if there remained something that He 
could not, or otherwise would not, control, and 
now must have eternal vengeance from the very 
cause that qualifies His children to sing redeem- 
ing grace. 

The proper place for a ponderous vessel like 
this, is to launch it upon the great ocean of myste- 
ry, that it may be driven away into oblivion. But 
it has risen, and, no doubt, will continue to rise to 
the surface again and again, therefore, we have 
given it space, thinking, however, that it will re- 
quire no greater task to meet these things satisfac- 
torily than to set aside some of the accredited 
shrewdness of Satan; though we are ready to ad- 
mit that the problem of "eternal punishment" is a 
great one, and a grave one to approach,understood 
by few, if any, but dabbled in by many, decidedly, 
as if the whole book of mystery beyond were un- 
folded. 

God's way is not our way, nor His thoughts our 
thoughts. We know there are such terms as death 
and hell which have their meaning here and ap- 
parently, beyond. It might be said, What are their 
usages here? and where do they have their full 



148 THE CELESTIALS AND TERRESTRIALS. 

"force" as prime factors in salvation, by which the 
sinner is scared to repentance and the fear of God 
by seeing them pictured before him from the pul- 
pit? I say, nay, this is a very popular thing, but 
surely void of good results. To be afraid of dark- 
ness does not bring one ray of light, nor to be a- 
fraid of death and hell does not advance us one 
hair's breadth towards heaven. These are condi- 
tions which take place in the absence of light and 
life. While light recedes before darkness, the dark- 
ness cannot drive it; but darkness naturally takes 
its place as a condition. If the light should fetch 
a halt, darkness would be forced to stop, even so 
with life; death only follows the retreat of life, and 
takes charge of the ruins, and is the condition of 
the body in the absense of life. As long as life is 
in the body death is resisted. Then it might be 
said that it is as truly a follower of life as darkness 
is light, but in either case the elements are 
distinct. 

Now, death is the result of the reign of Satan in 
the body, and, as to the nature and general char- 
acter of this death, there is considerable coniect- 
ure, but it must be that so universal as is Satan's 
power in the individual so universal must death 
be,for,if Satan holds the rule of both soul and bod- 
y, all is darkness, consequently, all is death, that 
is, if all is darkness, all is death, and to those who 
are thus left the scripture sayeth, "Everlasting 
death," and we know of no compromise ever made 
between light and darkness, or life and death that 



PUTTING YOU IN REMEMBRANCE. 1 49 

they may dwell together, for such is not possible. 
Each is a distinctly separate term which holds a 
profound mystery in the heights above and the 
depths beneath, wherein, "Deep calleth unto 
deep," at which calling the depths beneath gi\e 
up those whom it holds that belong to the heights 
above, nor can they be longer holden, for light 
calls unto darkness and "the dead hear the voice 
and live." 

Death is dealt with as the enemy of the heirs of 
promise, and, by the intercessory reign of Christ, 
is to be destroyed, that the children may no longer 
be debared from their inheritance which is to de- 
scend to them through Christ Jesus, our Lord, 
from God, the eternal Father. Then those who are 
not brought from under the reign of the "Law of 
sin and death" are only left where they were born. 
God has drawn a line, we will understand, for the 
resurrection of the dead, in which the dead in 
Christ are to rise first, then those who have never 
had imparted unto them the higher order of life, 
come forth under the same"Law of sin and death," 
hence, "unto damnation," while those whose lives 
were, and are, "Hid with Christ in God"by virtue 
of which"Law of life"they were "born again"came 
forth in the full triumph of the eternal reign of 
the "Law of the Spirit ofLife," wherein the "Law 
of gravitation" found in matter loses its "force" 
and these formerly "vile bodies" ascend to the 
world unseen, and, as yet, unknown by us. 

It is in this consideration and high measure- 



I50 TELE CELESTIALS AND TERRESTRIALS. 

ment that life is full, being brought to bear upon 
oar individuality and express visage as the fruit 
of the womb, until all is heavenly and divine, the 
darkness of nature's night being fully consumed 
with the brightness and glory of His second ap- 
pearance. As we have already said, we find no 
way to associate life and death together, so it 
must be one or the other;if life beyond, then "Eter- 
nal life;" if death beyond, then "Eternal death," 
which I understand to mean lifeless altogether, 
made to be taken and destroyed as brute beasts. 
We read, "But these,as naturul brute beasts, made 
to be taken and destroyed, speak evil of things that 
they understand not: and shall utterly perish in 
their own corruption," (II Pet. 2 : 12) and David 
speaks of such men as live and abide not in their 
honor — "Nevertheless, man * being in honour a- 
bideth not: he is like the beasts that perish." 
Ps. 49 : 12. 

The bodies of the saints alone are to be spiritu- 
al, hence, "glorious," while the wicked experi- 
ence no change from that of nature, consequently, 
can be only "mortal" which means death, and is 
the very embodiment of death. Death cannot be an 
eternal dying and never dead, but can be an eter- 
nal condition wherein form is never acted upon or 
used again in the kingdom of life. If we leave 
such as are not caught up under a dispensation of 
"dying and never dead," we have "Eternal life" 
on that side, for death is only reached by the total 
absence of life. 



PUTTING YOU IN REMEMBRANCE. 151 

But, we have no lines of certain measurement 
of the ruling beyond, whereby to measure the 
heights and depths — all is theory outside of the 
revelation of God — and we should be content, 
for the little time that we may yet remain, with 
the sufficiency that is written. While death is 
recorded as an enemy to God's children,it does not 
nor cannot, enter where His ( God's ) kingdom is 
established, for in His kingdom He reigns and 
has His abode in light, and so universal as is 
this light just so universal is the spirit of life 
which is from above. 

This, in the scripture, is called a" New creature" 
which comes not of corruptible seed but of the in- 
corruptible, that is, begotten in the spirit and 
given birth in the spirit, and is none other than 
"Christ formed in you the hope of glory, by the 
washing of regeneration and the renewing of the 
Holy Ghost." In this u God hath chosen the base 
things of the world and the things that are despis- 
ed, yea, and things which are not to bring to 
naught things that are: that no flesh should glory 
in His presence. But of Him are ye in Christ Je- 
sus, who of God is made unto us wisdom, and 
righteousness, and sanctification, and redemption: 
That according as it is written, He that glorieth 
let him glory in the Lord." I Cor. i - 28 -29 - 30 - 

3 1 - 

This seed springs up, as it were, in a rock, and 

makes alive the stone by removing its nature i. e. 
taking away the hard and stony heart and giving 



152 THE CELESTIALS AND TERRESTRIALS. 

them "a heart of flesh." This is what we conceive 
to be the seat of regeneration. The heart, being 
once of a dead, insensible and stony nature, now 
takes the nature of "flesh" which has for its sen- 
sations seeing, hearing, tasting, smelling, and 
feeling; in fact it is brought into a union with its 
occupant as the "living soul" is with the body,and 
if there be other sensations besides those found in 
nature, the heart surely has them as the gifts from 
regenerated life, but to just what extent the vile 
forces of nature are allowed to opperate in the flesh 
and to what extent the heart may be hardened to 
such, we are not able to say. The hearts of some 
seem, by far, to be more susceptible to sin than 
others, and on the other hand one sins with a 
high hand, as did David, and appears to remember 
not his faults until the picture was drawn so vivid- 
ly by the prophets. Now, his sin, being so fully 
discovered to the understanding of his heart,brings 
him to cry out in anguish of soul with his lips in 
the dust, unto the Lord for forgiveness which was 
granted with the assurance that his vessel should 
encounter many waves of adversity before the voy- 
age of life was ended. 

David was a man of God's own choosing who 
should do all His pleasure in spite of the "force" 
of evil, and, accordingly, enjoy the graces of His 
spirit. 

It is evident that ige-generation is ^-ordinate 
with Cori-formation. i?e-generation we under- 
stand to be a washing to the purifying of the heart, 



PUTTING YOU IN REMEMBRANCE. 1 53 

and Coil- formation, according to P/'e-desti- 
nation, seems to be asking for a gathering or a 
blending into the higher, in which there is no .De- 
generation but a continuous upward tendency, as 
the image of the husband, naturally speaking, af- 
ter a time appears in some unaccounted for way 
to be seen in his wife, so that in that very wonder- 
ful expression there is seen a resemblance which 
formerly did not exist. This may be a natural par- 
allel of Co 11 /-formation, but, let this be as it may, 
it is evident that God's sovereign Pre-destination 
in Pe-generation is unto a higher CV?7£-formation 
brought to bear upon the image of the bride as be- 
ing of the earthy, and, in the final, emerges into 
that of the higher which is the husband of the 
soul, hence, "As we have born the image of the 
earthy, we shall also bear the image of the heav- 
enly." — I Cor. 15 : 49. 

It is well for us to remember that an image is 
more than a mere shape. Neither image can be 
treated as mere shape from substances, but rather 
a reflection of life through the incarnation, espe- 
cially in the sense Paul speaks of. That which is 
natural being first and made a living soul, and 
that which is spiritual last, being a quickening 
spirit, we trace the image of the earthy first. As 
those two mysterious, unseen lives (or images) 
which commence their work hand in hand to pro- 
duce a mortal body, they evade all human science 
giving it no clue to arrive at the "Monitor." All 
they can see is the shapes which are acted upon 



154 THE CELESTIALS AND TERRESTRIALS. 

by the images, and these are life working Co- 
opperatively as male and jpe-male ( yet neither ), 
still seed of both which is called into action volun- 
tarily, but the images cannot be called into ac- 
tion and placed to work, only by divine command, 
which alone gives conception. And, as we have 
said, these unseen, mysterious "forces" goto work 
to incarnate themselves for mortal destiny, which 
brings about a spiritual type from a natural con- 
ception after the former visage. 

Though an infant is not capable to any great ex- 
tent of conveying to our understanding its vital 
connection, some resemblance is found true, but 
later on other developments take place more won- 
derful. The expression of the eye, the smile and 
certain gestures or motions, bring to light new 
evidence, and soon people begin to say, "It's just 
like its father," and others, "It's just like its 
mother." 

Now, it is clear that people see differently in this, 
but the fact is, that both images are there blend- 
ed as life in one body of soul and spirit, constitu- 
ting the image of the earthy, or "living soul. "This 
incarnation calls for Individuality which is our 
day in the flesh, and God's reconing with the 
fruit of the womb. 

Now, do we understand that by the vital "forces,, 
of souJ and spirit in one body we have two charac- 
ters of life? 

It may be said that we have two characters 
of life which hold good so far as spiritual type is 



PUTTING YOU IN REMEMBRANCE. 155 

concerned but, practically, one life. In the typi- 
cal consideration there is male and female in one 
life and one body, which is soul and spirit. While 
spirit takes the nature of Adam and is thus male, 
soul takes the nature of Eve, hence is jFe-male. 
The spirit, or soul faculty, seems to furnish the 
great spiritual abode, it being Adam, the figure of 
Him who was to come. The figure was in spirit, 
and the reception must, likewise, be in the spirit, 
as it was in this sense that Adam was the son of 
God, hence, in the image of God, for God is a spir- 
it and no sonship could have otherwise existed. 
While the first man Adam was made a living soul, 
the "living soul" was no more Adam than the liv- 
ing soul of the last man Adam was "The Christ." 
He (Christ) poured out "His soul unto death" in 
precise fulfillment of the like figure in the first 
man Adam, but exclaimed, "Father into thy hands 
I commend my spirit 

We remember in the figure the Adamic head 
was not deceived, but that which was and is con- 
tinually given him as a "living soul" is the weak- 
er vessel which occupies on the woman side, and 
is subject to deception, but condemned from the 
Adamic side because of higher dictations there, 
or conscience. The carnal mind must come up on 
the living soul side for carnal persuasion, and is 
not the guilt of man proper but woman, hence, 
the figure holds good to the second man Adam, 
the guilt was not His, proper, but "He hath made 
Him to be sin for us, who knew no sin: that we 



I56 THE CELESTIALS AND TERRESTRIALS. 

might be made the righteousness of God in Him." 
II Cor. 5:21. 

All souls come forth in the image of the earthy 
and under the penalty of death, and must, in the 
figure, be seen as Eve, the woman, whose seed is 
set for the church as a tabernacle, the body of 
Christ. Then, the woman was deceived, not Ad- 
am, for his act was voluntary, knowing what the 
result must be, but the woman did not, but he, as 
a figure, must yield up his soul that his image call 
for her image, and her soul for his spirit, until 
soul and spirit yields their images again and again 
until time is no more. 

All mortals, alike, are "shapened in iniquity 
and conceived in sin," calling out that vital rela- 
tionship of soul and spirit which is the higher and 
more wonderful connection, answering to the 
things which are eternal, and giving place accord- 
ing to election for the eternal abode. 

There is another relationship which we are ac- 
customed to trace in the living soul life, which is 
blood. This is very strong and brought to bear 
more forcibly upon the soul, hence, the mother's 
tender care and daring protection for her offspring. 
This is true concerning all blood, whether human 
or among the lower tribes,with but few exceptions. 

I once had an experience with a field mouse. 
While mowing off some bushes, my attention was 
attracted by a screeching noise, and upon exami- 
nation I found that I had, in some way, wounded 
a baby mouse which lay upon the ground with 



PUTTING YOU IN REMEMBRANCE. 1 57 

two others. I took them up in my hand, and, 
knowing that they were defenseless, I began pon- 
dering a lesson seriously, and among the thoughts 
that were presented was this: Who knows the tie 
even of a mother mouse for her offspring, and im- 
mediately I lifted my head and noticed the ap- 
proach of a small brown object which proved to 
be the mother mouse. She came very near, then 
paused and sniffed the air, and, hearing the cries, 
no doubt, of the little one, she was nerved to ad- 
vance to my feet and placed her paws upon my 
pants. Then she retreated back, ran up a bush and 
came out on a twig near me, at which time I put 
my hand directly under the twig. She then came 
near and smell ed of my hand, then ran down the 
limb a pace and paused for a moment, then came 
back and placed her fore feet in my hand, took 
one of the babies in her mouth and wagged off. 
But soon she was back for another, and so on, un- 
til all were gone. In this I realized how forcible 
this great law of nature is, and how binding it is, 
especially in the mother. 

As concerns the natural make up of mortality 
( spirit, soul and body ), Adam is the head, and 
soul and body are his, being in subjection to him 
as his flesh and blood, by which connection he be- 
came "a living soul:" even so is Christ the head 
of the church, and the church is His body. Then, 
that which is natural is first, as Adam and his bo- 
dy again and again, and that which is spiritual 
last, as Christ and His bride (or body) throughout 



I58 THE CELESTIALS AND TERRESTRIALS. 

all time. Herein, the spirit is renewed, and the 
soul resurrected by virtue of the regeneration, in 
which birth there is a newborn babe who gradual- 
ly conforms to the image of the heavenly as a de- 
velopment or "growth in grace." This, then, is a 
new creation, or a "new creature." 

Here are the new heavens and new earth — the 
higher is renewed and the lower is resurrected in 
"the newness of life." The "living soul" as a mor- 
tal body, wherein the mind in conscience has the 
dictations of virtue unto condemnation, is the sub- 
ject of regeneration and resurrection, and, by such 
translation, is brought into a perfect union with 
the desires of the mind, and that which remains, 
being contrary to us, is sin in the flesh, which is 
also to be destroyed as the last enemy in the form 
of death. 

It is necessary that we look,for time as "through 
a glass darkly," which is, by interior light,to look 
into Satan's kingdom, and stand as a living wit- 
ness to testify to its depravity, utter corruptions 
and vain glory. And when we have learned a suf- 
ficiency, we are unclothed for the ascension in spir- 
it "unto God who gave it." The light of the body 
is blown out; then it falls asleep and is reconed as 
dead, knowing nothing, and is thus held under 
the law by which it fell, until such a kingdom has 
its end or downfall; then the heavenly kingdom is 
fully established in the triumphs of the same pow- 
er by which the soul was reclaimed. 

The Divine Quickening agrees in one salvation 



PUTTING YOU IN REMEMBRANCE. 1 59 

only, which is in the "Law of the Spirit of Life." 
This government is asking for no tribute or con- 
tribution from the flesh wherein the devil is mani- 
fest. It must be remembered that God's kingdom 
is self-sustaining, consequently, He is asking the 
flesh for none of its voluntary aid, for He well 
knows it is only seeking self-honor and glory. No 
part is the creature's any farther than it is the sub- 
ject of redemption; all else in the development of 
the spiritual is a process of weakening, benumb- 
ing and, in fact, paralyzing the natural human 
powers. "The ilesh profiteth nothing; it is the 
spirit that quickeneth." Jno. 6 : 63. The fleshly 
appetite must be destroyed that our hunger and 
thirst for the pottage be allayed, and, to arrest 
this fully, a general process of weakening must 
take place throughout the digestive system. 

The Tt^generation and Co n formation of the in- 
ternal powers call for the degeneration, in a sense, 
and Zteformity of the external powers, in which 
connection the apostle could say, "When I am 
weak, then am I strong". — II Cor. 12 : 10. 

It may be said, and is, by the largest percent of 
the human family, that the soul, to begin with, is 
free, the initial act being the individual's i. e. a 
man may refuse to take food and starve, or he may 
take food and live. While the demand upon him 
by the law of nature is to eat, he is left free to do 
as he pleases and abide by the consequence, 
which is death, if indulged in far enough. And, as 
a parallel case, it is said the soul hungers and 



l6o THE CELESTIALS AND TERRESTRIALS. 

thirsts for the bread and water of life; it may eat 
and live, or refuse and die. Thus, while the de- 
mand upon it by the law of God is to eat,it can do 
as it feels disposed — eat and live or refrain and 
die. As you see in each case the initial act is that 
of the individual. 

In partaking of food the only voluntary act is to 
put it in the mouth and chew it, which is called 
"mastication." After it passes the mouth the indi- 
vidual has no more to do with it; all is then done 
by "Reflex action." So "mastication" is the ini- 
tial act which builds up and maintains ordinary 
generation. 

Now, we must observe that in each case there is 
a creature; the first a creation in the flesh, and 
the second a creation in Christ; and, in each case, 
there is no way to reach the thing to be born with 
the "Initial act." These laws governing creation 
are only brought to bear for production; then, in 
that production there is the unfailing law, first of 
nature, ki Self -Preservation " and,in the new 
creature, the unfailing law of " Godly -Preser- 
vation" Then, let it be answered, Which is the 
stronger and more likely to triumph, human reso- 
lution or the unfailing law of nature? Which 
would rule with a starving man, bread in his 
mouth and no more to do than chew it, or his de- 
termination not to eat it, when he knows its 
life on one side and death on the other? I think 
most people have eaten under such circumstances, 
and judge they will continue to do so, and it is 



PUTTING YOU IN REMEMBRANCE. l6l 

certain that a soul never refuses to eat, which God 
has made to hunger, when the bread is presented. 
The very thing many people consider food for the 
spiritual is only a feast for the natural, and would 
be starvation to the spiritual. While genuine food 
for the spiritual can but mean starvation to the 
natural, and when his physical powers have so 
nearly given away as not to desire to taste, much 
less to digest and assimilate, it may then be said, 
that which is contrarv to nature has altogether tak- 

*, CD 

en place. He who was dead now eats the' food of 
the living, and he who was alive the food of the 
dead, for said Paul, "I was alive without the law 
once: but when the commandments came, sin re- 
vived, and I died." — Kom. 7 : 9. 

Thus, "The body is dead because of sin; but the 
spirit life because of righteousness." Man's eating 
the food of the dead does not constitute his fallibil- 
ity or depravity. This is in his natural make-up, 
and he eats this food as naturally as the buzzard 
which picks the dead carcas, proving his degen- 
eracy. 

Now, we take the ground that there is, positive- 
ly, no more demand upon one by the u Law of the 
Spirit of Life," prior to his second birth than 
there is by the law of nature prior to his first birth. 
As we have said, each is a creature; the first 
known as the old man and the second as the new 
man; the old Regenerate by force of mortalit}', 
the new 7^generate by virtue of immortality. The 
growth and general development with neither is 



1 62 THE CELESTIALS AND TERRESTRIALS. 

instantaneous, but gradual until the full statue is 
reached; nor is it by effort in either case. All laws 
that are brought to bear upon us are, unquestiona- 
bly, framed beforehand. Wh ether it is an infant 
born and snatched from a mother's bosom, or a 
youth with much promise for the future, or an old 
man full of days, they all, as the flower of grass, 
fade and goto their "long home." The old man is 
cut off and has no knowledge of his stay; the 
young man sees no more prosperity before him 
and the infant finds nothing to court its stay, 
claims a body, and hastens away. 

There is considerable anxiety among people to 
know what will be the changes in the final as to 
the body that is sown; whether an infant must re- 
main an infant at the general resurrection or reach 
the full statue; and the old man and the young 
man, shall they remain as they were with respect 
to form and fashion, or, shall all have the same 
form and fashion? We have no way of explaining 
out on this. This much we know; these apparent 
gaps in nature impair nothing w T ith God, for the 
man, proper ( his spirit ), is in God's image and 
is not placed on the side of growth, and, as the im- 
parting of wisdom is from spirit to soul, we have 
no right to say that the stores of wisdom do not 
dwell as richly in the soul of the infant as the 
adult; each requires the same salvation, and, it 
seems, would have an equal knowledge of the 
same. 

As concerns the body, we are taught that every 



PUTTING YOU IN REMEMBRANCE. 1 63 

seed is to have it's own body. It is not admitted 
by every one that a creature so small and innocent 
as an infant would require so much display of 
God's power, if any, but such appear to overlook 
the fact that the very basis of the higher aspira- 
tions of life are wrapped up in flesh, and, however 
small the soul, it can but be a woeful picture, a 
sad reflection of a flashing from beyond, and what 
if it is but a flash and all is over? Then, so much 
the better — a spirit borne by angels home, and 
given as glorious a birth in being born again, as if 
years of untold misery and suffering had been ex- 
perienced in this vain world, calling for tears of 
repentance and leanness of soul. "Now, this I say, 
brethren, flesh and blood cannot inherit the king- 
dom of God; neither doth conniption inherit in- 
corruption. — I Cor. 15 : 50. "That which is born 
of the flesh is flesh" and must pass from the sig- 
nificance of blood life to that of spirit or spiritual 
life; we "sow not that body that shall be, but bear 
grain. — I Cor. 15 : 37. We, evidently, sow the 
organic body which is the result of blood life, but 
the blood or animal life will not come up in the 
glorified bodies, hence, they must be free from or- 
ganic functions. 

It occurs to us that what's known as the outward 
or visible body is the organic man to whom be- 
longs the organs of communication with the out- 
side world, while the lines of communication with 
the "inward man" run the other way, for He ap- 
pears to transact no business with the outside world. 



164 THE CELESTIALS AND TERRESTRIALS. 

Our communication with the natural world must 
be organic, which brings us in touch with things 
that are temporal; all, taken together, make up 
temporal things which are seen and have no pow- 
er of banishment, save by dissolution, while the e- 
ternal has been, and may be, present, yet hold- 
en from mortal vision, though there be flesh and 
bones. Such a- body is not subject to dissolution, 
and we cannot see how it could be subject to cir- 
culation or respiration; these are not life but the 
Prerequisites for the continuance of natural life in 
the body. 

But, shall these things be required for suste- 
nance with other functions of life in the world to 
come? I tell you, Nay, by no means is the life to 
come sustained by underlying causes, as natural 
life is in this world. It wants no means, it needs no 
firmaments, it requires no sun to shine, nor tem- 
ple, "for the Lord God Almighty and the Lamb 
are the temple of it." Rev. 21 : 22. 

Means belong to, and should always be classed 
with,the energies of the outside world, which eith- 
er ascend or descend in the scale by progress or 
decline, and this, naturally, calls for degrees one 
way or the other, individual rise or individual fall, 
governmental incline or governmental decline, 
paradise gained or paradise lost as some have it. 
And, strange to say, men and science swing on to 
this route for heaven or hell. In this manner of 
religion there are degrees. One may start out at 
"temperate" and run either way, the downward 



PUTTING YOU IN REMEMBRANCE, 1 65 

scale to "zero," or the upward scale to "blood 
heat." 

Let us consider the individual who throws open 
the throttle and turns on all the "force" in his 
moi^taJ hod}', saying with great enthusiasm, "I'm 
off for heaven." His boiler can only stand "blood 
heat" which turns him in at "Kefofmation" which 
is the terminus of that line. Here he asks for a 
ticket farther on, which ticket is rendered in de- 
ception (as though the line went on), signed up by 
the devil, the Agent at"Blood heatf'Station. Then, 
finding that he was deceived, and that he could 
go no farther in this way, he became greatly 
troubled and was persuaded in mind to return,but, 
said the devil, "It will hardJy be creditable for you 
to do so, for there is no 'turn table' here, and if 
3^ou get out, it must be on 'turn coat 1 and if you 
thus leave this line, you must needs have a drear- 
y journey before you reach the other end where 
transfering is done. You will go to 'zero' and from 
there to the lowest parts of the earth." But, in- 
spite of all, his train begins to move backward,and 
thus to gradually descend. He passes "temperate" 
and "zero," his engine cools off and greatly chills, 
and his train increases its downward speed every 
moment, carrying him through cold and sterile re- 
gions, while before him lie observes that it is 
growing dark, and, as he beholds the increasing 
speed and hears the thundering of his train; the 
fearful cry rises within: "You are lost! You are 
lost!" As he sees the darkness is already intense, 



Z66 THE CELESTIALS AND TERRESTRIALS. 

his train reeling and dashing, he becomes alarmed 
and falling down upon his face, he begs piteously 
for sovereign mercy, expecting to be hurled to 
destruction every moment, when lo! a tunnel just 
ahead, into which he now dashes, and, in total 
darkness, becomes unconscious. Here are the 
"lowest parts of earth" where he remains as if 
dead, he knows not how long, but when aroused 
he leaps to his feet and cries out, "Oh! glorious 
land, Blessed change, Oh! my soul," for all is lit 
up with glittering light which "shines above the 
brightness of the sun." 

This is the "Transfer" from the kingdom of 
darkness into the kingdom of light." 

In this we have taught the lesson, that the root- 
ing downward must take place first, and is essen- 
tial to the springing upward or there can be no 
growth. This is a scientific proof of true and vital 
religion, and science should give the benefit of 
such instruction instead of the "Initial act" of self 
planting. 

The devil may be considered Preeminent as 
"force" in the carnal mind, leading off along the 
lines of death the vitality of such a body, being 
drawn out along said lines for the establishing and 
maintaining lines of connection with future essen- 
tials. The lines passing out and downward lead in- 
to an experience, first to be reverted to, and so far 
as that character of life has gone in passing out, 
just so far does the mind in our experience trace 
those fine fibers to their extreme ends, and well 



PUTTING YOU IN REMEMBRANCE, 1 67 

remembers the dark regions through which they 
were driven, and the poisonous forces with which 
they were compelled to come in contact, and 
which still penetrates to the body from the depths 
and circulate through it, calling for its maturity 
and consequent decay. The quickening herein a- 
rises out of, and holds its secret in the profundity 
of light, and cannot be farther explained. 

Such as are saved from the wrath to come must 
encounter violent storms, and the corresponding 
severeness is indicated by the depths of the prior 
rooting downward; thus he becomes as the sturdy 
oak that stands alone, which, being stirred by 
many storms, sends its roots far out into the 
earth, upon which, storm after storm may beat, 
and still it stands as a gigantic and living monu- 
ment of splendor and renown. 

Though, while the low muttering thunder indi- 
cates, to us, the approach of a storm, and we have, 
to a great extent, learned that "Behind a frown- 
ing providence the Lord hides a smiling face," we 
still, cannot help trembling at awful agents of di- 
vine reproof. 

What if this is the language and none other 
than the voice of God in nature, which is but faint 
in the loudest peals of thunder, or the bellowing of 
the most terrific volcanic explosion, or that of the 
roaring and shaking of many earthquakes, the 
thundering of which powers have wrought such 
an effect upon the natural religious worJd, causing 
that millions bow the knee and tears to gush from 



1 68 THE CELESTIALS AND TERRESTRIALS. 

eyes unseen to weep? 

If there be virtue in these things sufficient for 
salvation, or, in other words, an alarming unto sal- 
vation, why not this suffice for the perishing mill- 
ions, that they be turned from their wicked ways 
unto the true and living God. Such awakening is 
momentary, and when the cause is removed the 
effect is gone. There might be as much favoritism 
in it as was realized by the Centurion when he 
said, "Truly this was the Son of God." In such 
revolutions there is no salvation, but destruction. 

True, the Lord speaks in nature by such agents, 
but in His own kingdom He speaks Himself in a 
"small still voice." These outer world demonstra- 
tions are in nature, and only affect nature, and all 
that is known of them is by the light which science 
has thrown upon them. Thus by certain laws they 
bring to light many natural truths, which, when 
proven by the unfailing law of the voicing of na- 
ture, takes nothing from, but rather adds to, the 
truth of the "Spiritual law of infallibility.' 'But be 
not deceived; these things come by comprehension 
and not by revelation, unless you are disposed to 
call it "natural revelation." 

Now, the things done in the "inner court" re- 
quire no agents, combines or factions, nor is there 
but little ado about things. The seat of govern- 
ment is there, where the King himself has His a- 
bode. 

Here, "He speaks and it is done, commands 
and it stands fast," and He says: "He shall take of 



PUTTING YOU IN REMEMBRANCE. 1 69 

mine and shew it you/' This is revelation, the cor- 
respondence of the spirit with the soul, by which 
wisdom dispatching is done in "The Kingdom of 
Heaven" which is to "break in pieces and destroy 
all other kingdoms." The fleshly, organic king- 
dom must decline, becoming weaker and weaker, 
and all earthly wisdom and human powers fail as 
the end of "temporal things." 

All human minds cannot but be, naturally, re- 
ligious. It makes no odds what they may say a- 
bout it, such is the case; and, let certain commo- 
tions be brought to bear, threatening their over- 
throw, and it is more than likely to creep out un- 
der "a flag of truce," but "the Lord knoweth them 
that are His," and, we have no doubt, is as much 
pleased in this, the twentieth century, to withhold 
the mystery of Godliness from the wise and pru- 
dent,revealing it unto babes, as in the morning of 
the gospel era, when the Savior said, "I thank thee, 
O Father, Lord of heaven and earth, because thou 
hast hid these things from the wise and prudent, 
and hast revealed them unto babes. Even so,Fath- 
er: for so it seemed good in thy sight." — Mat. 11 
25 : 26. 

The wise and prudent could learn lessons from 
a twelve year old boy near two thousatid years a- 
go, as He stood in their midst asking, and answer- 
ing questions to their great astonishment; and, to- 
day, He has a brotherhood among the poor and 
common poeple who are distinguished by many of 
the same features, being, as a rule, of humble 



170 THE CELESTIALS AND TERRESTRIALS. 

birth, for" Ye see your calling, brethren, how that 
not many wise men after the flesh, not manymight- 
y, not many noble, are called: But God hath 
chosen the foolish things of the world to confound 
the wise; and God hath chosen the weak things of 
the world to confound the things which are 
mighty. " — I Cor. 1 - 26 - 27. 

Though said by natural religionists, "The aver- 
age scientific man worships, at present, a more 
awful and, as it were, a greater deity, than the 
average Christian," we will reason on this question 
here just a little. We trust to the honor of Israel's 
God whose kingdom comes not with observation, 
but power. Science is only sufficient for the king- 
dom of this world, which is that of observation, 
and here there are underlying causes which pro- 
duce effect, and by the performing of many expe- 
riments certain conclusions have been arrived at, 
discoveries made and laws determined, all of 
which have brought about many modern inven- 
tions tending to energize and enthuse the world of 
mankind. 

Now, behind all this is"force," and here science 
halts and says we do not know what it is; we just 
know that all nature is full of this energy,and what 
we are after is to see what all it will do, and how. 

There is a science that ventures the assertion 
that "force" is God everywhere in nature, which 
may be as complimentary to the Lord as Satan's 
remarks to mother Eve in the garden of Eden, 
when he said, "Ye shall not surely die: For God 



PUTTING YOU IN REMEMBRANCE, 171 

doth know in the day ye eat thereof, then your 
eyes shall be opened, and ye shall be as gods, 
knowing good and evil." — Gen. 3 : 4 - 5. God is 
not "force"in nature,nor"force" anywhere else, for 
He stands in the "virtue" of power* while "force" 
must be seen and reconed on the side of powers 
which belong to this world, and are classed with 
darkness, hence, Satanic. 

Satan is set forth by inspiration in every in- 
stance as being a resident of nature, and is perfect- 
ly responsible for such institutions as "Naturalism," 
"Conditionalism," "Accidentalism," Armenian- 
ism," and many other deceptive forms, as "Hypno- 
tism," "Spiritualism," etc. We need not be afraid 
to recognize Satan in natural development,for he is 
there with his deception in every nook and cor- 
ner. But, be not deceived; God is not mocked in 
these things, as though something had sprung up 
in the creation that He had not thought of or in- 
tended. 

We venture the assertion that "force" is His, 
which He placed here in the creation for wise and 
beneficent purposes in the development of the 
world, which will end with the destruction of the 
world. 

Our natural world is full of science, which as a 
"busy bee," is sucking from every puddle and 
pool, plant and flower, very palitable and tasty 
"Nectar" for nature, placing it in cells sj^stemati- 
cally and uniformly arranged, and presumes to be, 
in most cases, upon wings. It must be remembered 



172 THE CELESTIALS AND TERRESTRIALS. 

that it can make no higher deposit than its own 
animal nature or kingdom, which is the highest 
known to observation. The scientific mind flies a- 
way to fertile fields of nature to examine strata, 
plant and animal, from which sweet influence a- 
rises,giving conception for thought, where, by cer- 
tain laws of nature, it is moulded after the image 
of such conception in thought, and given birth as 
"a child of science," whose incarnation is in hu- 
man nature, and brought into existence by"force" 
of comprehension. 

True, such contributions are made for the high- 
est kingdom on earth, and lord of that kingdom 
(man). Even as the bee which works so faithfully 
for self interest, having no knowledge that it is 
contributing to a more powerful being, so does 
true science, in attempting to bring out the mys- 
teries of nature, as naturally conform in seeing 
these laws come to light to the dictations made 
in wisdom by the "I wisdom dwell with prudence 
and find out knowledge of witty inventions." 
— Prov. 8-12- 

But, as we have already said, science should 
never presume to be religious in the true sense of 
religion, and is only thus capable of rendering 
natural influence, paralleling thereby the estab- 
lished krvv of the "Spiritual Kingdom of Christ." 

We are taught from the ivoi'd "To know God 
is life eternal," but how do we know Him by anal- 
ysis? By no means, for God's infinity can never 
be thus sought out; He is too high for finite explo- 



PUTTING YOU IN REMEMBRANCE. 1 73 

rations. So long as we are connected with mortal- 
ity, we are not capable of any immortal survey 
and in no wise can enter the regions of light 
where He dwells, "Whom no man hath seen or 
can see." 

We are glad to have the work of science in our 
midst, and should be thankful for the light it 
throws upon the natural world, and the speedy de- 
velopment which has folio wed as a natural conse- 
quence in this, our prosperous and free country. 
But we will impress the fact again that there is 
not, nor can be, any vital union between these two 
bodies, one being a natural body and the other a 
spiritual, and all that we can look for in the nat- 
ural is a typical substance,or parallels in sub- 
stances. 

This is what science is dealing with as corrupt- 
ed nature, watching that period between life and 
death, where sin made possible a lav/ which affects 
the whole of the natural world, putting into ac- 
tion generative "force" for perpetual generations, 
the law of which, in humanity, is "sin and death" 
— sin, because of conscience or rationality forbid- 
ing, and by such a course, necessarily, death in all 
flesh. Here the "Law of sin and death" has its 
full force upon all "terrestrial bodies," while the 
heavens, by the "Law of the Spirit of Life, "brings 
forth a new creation free from the curse found in 
the first as soul. 

In this, we have the "celestial bodies" passing 
out of the domains of comprehensive thought and 



174 THE CELESTIALS AND TERRESTRIALS. 

natural laws into that which is eternal, and in no- 
wise reconed with things that are temporal. 

The analogy may be about as follows: 

The law of carnal commandments or ordinances 
ends with human effort or fleshly failure, reviving 
sin and crucifying the body, which is a body of 
death. "The body is dead then because of sin, but 
the spirit is life because of righteousness." "The 
resurrection and life" is in the spirit. Then, what 
do we see but the second man walking in the 
midst of all this, "a quickening spirit" having the 
"Law of the Spirit of Life written on the fleshy 
tables of the heart." 

Finding fault of the first or old covenant, He 
sets up the new, and not only a new law but the 
new man to keep it. The old conditional system 
embraces the old man as a failure, and is actually 
in him unto condemnation, while the new cove- 
nant of grace according to the sovereign ruling in 
the elect, insures the keeping of the law to a jot 
and tittle. 

Whereas, He does away with the old law cove- 
nant, He also does away with the old man whose 
faith and trust was in the law, and w T hen He 
brings in the new man, He brings the law virtual- 
ly in him, which is unto justification by faith in 
Christ, where there has never been the first in- 
stance of failure, nor ever will be. 

These shadows assure us of a substance which 
has cast them that we may be settled and ground- 
ed in "the faith once delivered to the saints," thus 



PUTTING YOU IN REMEMBRANCE. 1 75 

expecting until "faith is turned into sight and 
hope into possession." 

In this, "The law has been our schoolmaster to 
bring us to Christ," for it is "spiritual and good," 
a reflection of the sun upon the moon which shines 
upon the earth at evening time prior to the rising 
of the sun. 

Now, we are presenting the sun as a metaphor 
on the tide of spiritual life which is a quickening 
force in nature,and is a type or figure of "The Sun 
of righteousness," and the moon we have brought 
up as a metaphor on the "living soul" side. Each, 
as a greater and lesser light, has great functions in 
nature. The sun testifies in many ways of the 
Great Spiritual, as a body celestial acting upon a 
body terrestrial, calling into action every function 
of the natural world which must be dormant with- 
out it. He is none other than the master-force in 
nature, ruling, opposing and revealing. His rul- 
ing by day opposes darkness and insures light, 
revealing with it at the same time many of its ob- 
stacles. When he sends his light causing heat and 
moisture to hover about the chilled and frozen lit- 
tle plant, causing it to peer above the earth, he 
also finds the insect in its winter quarters, appar- 
ently dead, and warms it into life, and soon it be- 
takes itself to the defensless little plant whose 
strength and vitality is soon decreasing, which is 
noticed by the wide awake gardener who comes to 
its relief. Such things bring about stimulation. 

It does not differ how the matter might work 



176 THE CELESTIALS AND TERRESTRIALS. 

for the insect or plant either, if the lesson stopped 
here, but we carry it to a higher plane. It is just 
as lawful according to nature for the insect to eat 
the plant as it is for the plant to grow. In this we 
learn that, "All things work together for good to 
them that love God and are the called according 
to His purpose." 

Man, who is naturally the lord of creation in his 
assignment, learns to be up and doing, caring for 
the things over which he has been made ruler, 
otherwise learning obedience by the things which 
he suffers. 

But it must be remembered that he cannot, how- 
ever industrious, remove all the obstacles in na- 
ture; enough remains for him to realize his weak- 
ness. Sometimes it is very hard for us to under- 
stand, but, whether famine or pestilence, sickness 
or health, at war or at peace, in prosperity or ad- 
versity, "all works together for good." Famine 
may take place throughout the world so that a 
mother would slay and eat her infant; pestilence 
may be visited upon the nations until men blash- 
pheme the worthy name of God; sickness come 
and remain long in our home at last ending in 
death carrying from us loved ones; war also sweep 
over the land, and devastation and ruin prevail; 
wives mourn for husbands, fathers mothers for 
sons; children to cry for bread; and, in a word, a 
once exalted and vain glorious kingdom fallen; all 
is meant for good and so works. Speak, O ye 
heavens and earth, give ear! "When the earth 



PUTTING YOU IN REMEMBRANCE. 1 77 

mourns, doth not the heavens rejoice?" When 
"every valley is exalted and every mountain 
brought low," doth not the knee bow and the 
tongue confess to the glory of the heavens, and 
bless God the eternal Father of our Lord and Sa- 
vior Jesus Christ, by whom He made all things 
that were made, and in whom He is well pleased, 
accepting His reign and mediatorial work, in 
whom He works all things after the council of His 
own will? 

Though it repent the Lord and grieve Him at 
His heart because of the creation of man,the coun- 
cil must stand, and God the Father's will be done. 
When the abyss of iniquity was opened tip, our 
first parents fell, and soon the blood of righteous 
Able was shed; here its upheval began for the sell- 
ing of Joseph, casting Daniel into the den of lions, 
the Hebrew children into the fiery furnace, the 
crucifixion of Jesus of Nazareth and the general 
persecution of the church of God. 

Then what might we say; envy what doest thou; 
deliverest thou these? Yea more; all Israel shall 
know its cruelty, and shall suffer from it. The sun 
must not shine or envy springs out of darkness 
in defiance and goes forth as a destroyer. Vigi- 
lance in true love can spring up nowhere but jeal- 
ousy and envy are upon it. No true miracle has 
ever been wrought but envy has chased it, and, in 
a word, all that outstrips nature calls out this hid- 
eous monster to bruise the heel of the seed of the 
woman. (Gen. 3 - 15). 



I^r THE' CELESTIALS AND TERRESTRIALS. 

Herein, we have "the lesser light" tinder consider- 
ation as the predetermined body of Christ, "the 
seed of the woman," thus "made of a woman, made 
under the law to redeem them that were under the 
law." Gal. 4: 4 - 5. 

As a man, His days were spent in suffering by 
"force"of the law of nature bringing this"enmity"to 
bear upon His mortal body, which was lain down, 
when the fullness of the time had come, the offer- 
ing for sin, and was accepted in God, the Father, 
by virtue of the greater light which was manifest 
in Him, living a sinless life. 

When the "greater light" was manifested in 
the heavens, the "lesser" was also, and when the 
"tree of life" was placed in the garden the "tree 
of the knowledge of good and evil" was also found 
there, nor could the tree of the knowledge of good 
and evil have existed without the tree of life in 
the midst. They, (Adam and Eve) could eat of the 
fruit of the trees but the fruit of the tree which 
is in the midst of the garden they must not eat, 
neither touch it lest they die. Each tree was in the 
midst of the garden, and wherever we to day find 
the tree of the knowledge of good and evil, we 
necessarily find the tree of life in the midst im- 
parting such understanding by the spirit of 
conscience. 

Here again we are reminded that it is in Him 
we live, move and have our being, having been 
made of one blood. (Acts 17 - 28 - 28). 

The moon would never have shown as a lesser 



PUTTING YOU IN REMEMBRANCE. 1 79 

light had it not been for the greater, to which it is 
indebted for all the light it possesses. All is revert- 
ing back to the first cause. The first man Adam is 
not possible without the "last man Adam a quick- 
ening spirit," for he was, and is, by virtue of this 
creative power to all generations, while the 
church is by virtue of His quickening power 
to all generations "a creation in Him unto good 
works, which God hath before ordained that we 
should walk in them." Eph. 2 : 10. Here, "A won- 
der was seen in heaven: a woman clothed with the 
sun and the moon under her feet, and upon her 
head a crown of twelve stars." — Rev. 12 : 1. The 
good works do not appear save in the clothing of 
the sun, and the works of the law do not cease ex- 
cept the moon be put under her feet, and thus the 
church stands as a woman in the beauty of the 
sun, made to glow above that of the brightness of 
the sun and crowned with the labors of the twelve 
apostles of the "Lamb, which is the foundation of 
the church, "Christ Himself being the chief cor- 
ner stone." 

It is certainly as much impossible for that which 
is born of God to sin as it is for flesh to keep from 
sinning. "Whosoever is born of God doth not 
commit sin; for his seed remaineth in him: and he 
cannot sin, because he is born of God," (IJno. 3:9) 
while on the other hand, "In my flesh there dwells 
no good thing," "So then with the mind I myself 
serve the law of God; but with my flesh the law of 
sin." (Paul)Rom. 7 : 25. 



l8o THE CELESTIALS AND TERRESTRIALS. 

We have known wrecks made of what might 
otherwise have been a good sermon, in attempting 
to bridge across here w 7 ith unreasonable persua- 
sions, seemingly forgetful of the fact that flesh is 
still flesh, for "that which is born of flesh is flesh," 
entering into the first covenant for its legal ascen- 
sions, while the experience of every child of God 
when under conviction proves clearly that there 
are no degrees of righteousness to be attained by 
the flesh, which should silence forever the idea of 
progressive human effort, that is, fleshly coopper- 
ation. 

Now, if we could only keep in trace with our 
experience, we have the gospel idea of salvation, 
teaching us that "the flesh profiteth nothing." 
Then, that which is born of the spirit enters into 
the second covenant as an everlasting surety for 
"a better testament," denouncing the flesh as "a 
body of death," and when it is brought up for act- 
ive service in the church, it proves offensive, and 
ever and anon will weaken and cause sickness 
rather than health and prosperity. 

Satan would, if he could, hold us under the idea 
of self-sustainment in every respect, and is cer- 
tainly no less active now in setting up resolutions 
in the flesh of a Christian than he formerly was 
in the same soul. It is no strange thing to 
hear a child of God testify to making those resolu- 
tions, but it would be a cold time indeed for his 
reception if such relation conveyed the idea that 
he had kept those resolutions, still the same body 



PUTTING YOU IN REMEMBRANCE. l8l 

would countenance and give a hearing to a 
a precher who enthusiastically hacks on the old 
scare of doing better and getting better. In this we 
should see the leopard change his spots and the 
Ethiopian change his skin that those who are ac- 
customed to do evil may turn and do good. (Jer.) 

What manner of institution will we set up in the 
flesh that we may expel Satan from its domains 
and thereby conform to human resolution? If the 
means doctrine be true, immortality is attainable by 
human effort, for if we can attain one degree we can 
ten-thousand or all that may be required for perfec- 
tion; but we can not attain one degree any more 
than the dead can move a muscle. We are no more 
active to perform the ordained work of God in the 
body while yet alive than if corporally dead. 

It is true that immortality may fully reign in a 
body without death, as Enoch whom God took and 
was not, and Elijah whom God also translated. 
These men were not to see death, being endowed 
with faith to such an extent that the "Law of the 
Spirit of Life" was brought to fully regin in their 
mortal bodies, at which time mortality was swal- 
lowed up of life, bringing such into the sacred re- 
lation of the being of God, hence, in His presence. 
This is momentary, "in a moment, in the twink- 
ling of an eye;" then such are no longer to remain 
bound by the "law of gravitation" found in sub- 
stances. This law equally affects the dead that are 
in the graves, and reaches the identity of each, 
who shall come forth at the sound of the last 



l82 THE CELESTIALS AND TERRESTRIALS. 

trump. 

Surely, great possibilities are with God who 
works by virtue of such a law that mystifies and 
astonishes the world of mankind who know not, 
neither can understand, how that "If a man die, 
he shall live again." (Job.) Marvel not, for God 
works out of the sight of men. 

It is by the "Spirit of Life" that men are, and 
shall be again, the law of which is freedom from 
death. In departure the body is uot } because of 
death, but the spirit is, by virtue of life, and re- 
mains among the things that are eternal, having 
returned to God who gave it; then the case admits 
of no farther investigation. Outline it by imagina- 
tion as we may, all is uncertain. Having no proof, 
there is no law by which we may line out the gen- 
eral character of a spirit disembodied. Whether a 
universal sameness in the return, or individual in 
a sacred personage,we can not know. These things 
remain for the great exit of life at which time we 
enter in through the land of darkness where the 
recotiing of time ceases with us forever, and better 
by far is that day, as it is written, than the day of 
our birth. 

An infant born to an unknown fate inspires the 
mother's heart with hope for its future eminence 
when she can see him prominent. Soon the energies 
of the busy world lay hold on him and he gradualy 
rises in the scale of fame until he sways the scepter 
of great influence over the masses as a migthy war- 
rior or a learned statesman. The mother feels proud 



PUTTING YOU IN REMEMBRANCE. 1 83 

of such a son as she hears many speaking to his 
praise, and thanks God for such a gift, who, prob- 
ably now, has risen to the head of the nation. She 
now reflects and sees in her meditations the way 
along which he has come, and loves the more the 
sons of poverty. 

But alas! The mother lives to hear the sad news: 
"Thy son has fallen and is not: his foes were a- 
bout him and sought his life." 

Now the question arises in her heart: 

Does he live beyond ? If so, all is well; if not 
what fame had my son ? 

But may it be with all the sons of fame who 
may thus fall as it was with our martyred chief, 
Wm. McKinley, who was favored to say in his last 
hours: "It's God's way; His will be done." 

Here we would sing: 

Jesus my all to heaven is gone, 

He whom the world in frowns disown; 
Elect and precious God's own Son 

Whose beauty makes us long for home. 
Chorus: 

I long home, I long for home, 

I long for home where death's not known, 
Where death's not known, where death's not 
known, 

I long for home where death's not known. 

The world in wisdom knew Him not, 
Therefore, condemned and cast Him out: 

Thus envy doth his work perform, 

And make poor pilgrims long for home. 
Chorus. 



184 THE CELESTIALS AND TERRESTRIALS. 

They hated me, so will the} 7 you; 

What words of life to Zion's crew 
Whom all the sons of earth disown, 

But glorious thought, there's room at home. 

Chorus. 

We've now sang long of that bless'd land, 
And long to come to Emanuel's ground; 

But oh! Death's gate, how strong! how strong! 
The way we pass to enter home. 

Chorus. 

But Jesus lives; He lives again, 

At God's right hand He lives to reign; 

Then follow, we must, to the tomb, 

Till the last trumpet sounds "Come home." 

J. I). C. 



THE OCCUPANTS OF THIS TEMPLE. l8.S 



CHAPTER VIII. 

THE OCCUPANTS OF THIS TEMPLE. 

Now, in looking after man as resident, wherein 
we have considered him from natural as well as 
spiritual relation, we will endeavor to take up his 
growth as in favor with God,that is, by measure -of 
the gift of the spirit, which grant is the merit of 
his acceptance. All of the favored have not the 
same of this, but as corresponds with their several 
ability; the distribution of the goods is according- 
ly. We have no right to suppose that the man 
who was delivered one talent could have well 
handled two, having handled one so badly, neith- 
er the one who was given two, five, for we think 
the Lord must have known the ability of those 
servants, and so used them. 

The spirit that is in one heir unto Divine favorit- 
ism is in all such unto justification by faith, coming 
in the spirit and power of Christ acordingto meas- 
ure of the gift from the Father who gave not the 
spirit by measure unto Christ, but was himself 
manifest as the Godhead bodily in Him. This is 



1 86 THE CELESTIALS AND TERRESTRIALS. 

no less true concerning His children in a measure 
for His spirit is in them and His abode is with 
them, and in Him they live, move and have their 
being. 

Man, evidently, is a two-fold character as born 
from below, even in his natural state, who answers 
to the beginning of his days by the coming togeth- 
er of two whose lives are incarnated and perpetu- 
ated in him upon the earth as soul and spirit. 
Since the begining of the days of man, it has re- 
quired this for his existence, being traceable to Ad- 
am a living soul, and Eve, his wife, who is the 
mother of all living, and must be reconed jointly 
as the son and handmaid of God. 

In this sense they have continued their resi- 
dence in the world, constituting every nation, kin- 
dred, tongue and people under heaven. These, be- 
ing of one blood, are equal, notwithstanding the 
difference in appearance. They have the same 
parentage, entering and passing away upon the 
same principle. Here is where wisdom comes 
down from above, whose "delights are in the hab- 
itable parts of His earth among the sons of men. " 
This is where the world in wisdom first began, and 
light in darkness its work concealed that darkness 
might mould the mortal inclination by "force" of 
earthly conception, while light brings forth the 
heavenly aspirations by "virtue" of Con-formation 
which must displace darkness, making Non-entity 
of creation by such heavenly visitation. 

The souls of all go down alike in ordinary gen- 



THE OCCUPANTS OF THIS TEMPLE. 1 87 

eration by the "Law of sin and death." This occu- 
pies in darkness and all souls who come up do so 
in regeneration by virtue of the "Law of the Spir- 
it of Life in Christ Jesus," which makes such free 
from the law of sin and death, causing that they 
occupy in light, being "the children of day." We 
are always looking (or should be) at the feminine 
or soul side of the question when considering the 
church, remembering that she is but one, the sub- 
ject of redemption regenerated and housed in the 
resurrection,thus embraced in a complete salvation 
wherein flesh and bones are also made spiritual by 
the spirit of holiness which raised up Jesus again 
from the dead and caught Him away, hence to ap- 
pear in glory the first begotten from the dead, an 
absolute surety for all the dead who die in Him. 
The highness of these things is before us, the se- 
cret of which is with the Lord whose delight it is 
to withhold such from the children of men whose 
great desire is to look into the mystery of godli- 
ness and make known the secret of the Lord. 

In this we have the high and joyous expression 
of the Master who said: "I thank thee, O! Father, 
Lord of Heaven and earth, because thou hast hid 
these things from the wise and prudent, and hast 
revealed them unto babes. Even so, Father: for 
it seemeth good in thy sight." Mat. n: 22. 

Thus it is that no manner of heavenly intelli- 
gence or things of Divine origin has ever reach- 
ed the habitation of the children of men save by 
revelation; and those thus wrought upon are far 



1 88 THE CELESTIALS AND TERRESTRIALS. 

from expressing themselves freely, for there seems 
to be something forbidding going on testifying. 

Though you have slain a lion or a bear, why 
alarm the community with the feat? Is there any- 
thing too hard for the Lord? and has any strange 
thing happened? Though we observe that a prop- 
er child is born, faith says, "Hide it away," and 
emotions sweetened by such influence will ever 
and anon pervade the form and stir the depths of 
a sacred soul, and a tear will find its way down a 
careworn cheek. These come in remembrance of 
former days, but who has learned its secret? 

No voice has been heard save a "small still 
voice" gone forth, heard from with in and believed 
in as from from heaven, and never forgotten or 
disowned. Those visited by such salutation feel to 
bow humbly to heaven's decree, nor do they mur- 
mur though a sword pierce their soul. Being 
strengthened by faith in propotion to the trials 
they are called to endure, they press onward as 
those who come up through great tribulations, and 
whose felJowshin is thus with the sufferings of 
Christ, for in that life there must be a broken 
spirit, the sighings of which may reverberate in 
musical strains from the soul, singing: 

"When will my sorrows have an end, 
When will my suffering cease." 

There is no doubt but that Divine favoritism 
rests here, for if we suffer not with Him, how shall 
we be glorified with him? He, as the head, suf- 
fered, being "a man of sorrows and acquainted 



THE OCCUPANTS OF THIS TEMPLE. 1 89 

with grief," 

4 'And if we, His brethren, are then born of seed Divine; 

Be this our lot and inheritance for heavenly frame of mind. 1 ' 

The sickness due to the body was borne by the 
head, but shall the head suffer without the body? 
Shall not this suffering penetrate to the least and 
last member of the body, where in they answer 
to an "afflicted and poor people whose trust is in 
the name of the Lord," by virtue of which fact they 
"glory in tribulations?" 

Not all who profess His name know what it is to 
be a soldier of the cross and to endure the priva- 
tions and hardships of a Christian soldier, and may 
they be favored, when called to receive their dis- 
charge, to say with Paul, "I have fought a good 
fight I have kept the faith." Paul signified by 
this his willingness to impress the doctrine which 
he had preached upon the church before his de- 
parture, knowing of a truth that there was no other 
gospel save that he had preached and suffered 
shame by reason of, but it was for the name of 
Christ, therefore, he looked for the recompense of 
reward, that being unclothed he might be clothed 
upon. In this Jesus spoke of the temple of His 
body, the raising up of which in three days signi- 
fied His putting it off in death and His putting it 
on again in His resurrection from the dead; no 
doubt Jesus a truly possessed spirit, soul and body 
as His brethren, (St. John 12-27,) for such is the 
fruit of the womb. Soul and body constitute a 
living soul, the work of the womb, which thing 



I90 THE CELESTIALS AND TERRESTRIALS. 

independent of an earthly father gave us the 
Savior, Jesus Christ whose spirit was by virtue of 
the Holy Ghost, the Godhead principle and the 
person and express image of God the Father, the 
like of which had never been before, nor shall 
ever be again. 

Now, there be those who have followed Christ 
in the regeneration who are also, sons of God by 
virtue of the same power, and, by the manifesta- 
tion of the spirit of God, must be born from above, 
by reason of which life they cry "Abba, Father." 
In this there has been a washing of regeneration 
and renewing of the Holy Ghost, that is, there 
must be a conception of the same spirit, by the 
same Father. The Lord must come to His temple 
father life of Father life, wherein conscience is 
made far more susceptible to sin. The inquiry 
concerning ones condition always addresses itself 
first to conscience who has received the law and is 
the stronger vessel, but, figuratively speaking, the 
soul has received the law also in the spirit (or con- 
science), hence the condemnation falls upon the 
soul which must be washed, and upon the spirit 
which must be renewed. 

Their identity first as occupants is with the 
earthly, the Adamic spirit occupying as head and 
the Adamic soul occupying as body, the "Law of 
sin and death" demanding their rejection from the 
side of Satanic persuasion and the "Law of the 
Spirit of Life" their acceptance from the side of 
Christ's obedience and intercession. 



THE OCCUPANTS OF THIS TEMPLE. 191 

Now the "Law of sin and death" must have its 
"force"from a Terrest?*ial connection ,but can 
never survive the resurrection and be established 
in a Celestial connection* Satan has no as- 
cendency over the work of redemption, and can 
never come into the life of the redeemed, nor as- 
cend to where they go when they quit the fields 
where his poisonous breath is breathed. 

The family of the Lord is one, even as the spirit 
is one, and the image as of God the Father of our 
Lord and Saviour Jesus Christ. Like comes to its 
like, or begets its likeness, hence, spirit to spirit, 
the Lord for the body and the body for the Lord, 
the soul for the Christ and Christ for the soul. 
This is a spiritual consideration ealling for a 
heavenly con-formation, bringing forth a spiritual 
embodiment wherein they are neither male nor 
fe-male, but all one in Christ. 

In this there is nothing organic as corporeal; 
such matter must be natural and subject to the 
curse, belonging to the world and passing away 
with the fashion and trust of the world. If there 
is a spiritual body (which there is), it must be the 
opposite from a natural body, and if there is a 
spiritual world for such bodies (which there is), it 
it must be the opposite from our natural world, 
and certainly admits of nothing corporeal. When 
we give up the ghost, we give up that which is 
eternal and not seen, whether in the body or out 
of the body, still the body remains as a thing 
temporal and is such, whether occupied by the 



IQ2 THE CELESTIALS AND TERRESTRIALS. 

spirit or numbered with the dead. 

Now, the temple of the body is either the resi- 
dence of one or two; which is it? 

As we have often stated there is a soul, and a 
spirit also, manifest in a body, and these three are 
one so far as our individual make up is concerned, 
but. distinct, component parts which are capable of 
being separated as we read: "The word of God is 
quick and powerful, and sharper than any two- 
edged sword, piercing to the dividing asunder of 
soul and spirit, and of the joints and marrow, and 
is a discerner of the thoughts and intents of the 
heart." Heb. 4-12. 

Paul speaks again of "spirit, soul and body," 
(Thess. 5-23.) 

Now we will ask, Does a ghost carry with it 
more than one image? and is an image natural or 
spiritual? We will quote: "As ye have borne the 
image of the earthly, ye shall also bear the image 
of the heavenly." From this expression we gather 
that we in some sense bear both and may be un- 
der the influence of either, but not both at the 
same time. The image or mind is greatly reflect- 
ed in the countenance; so a dull, uncomely visage 
cannot be that of the heavenly, but the same face 
is made to glow at intervals with a healthful 
countenance which bespeaks the truth of a heaven- 
ly image. The spirit is mind to which the soul is 
subject. The good spirit comes down to illumi- 
nate the mind with revelation and feed the soul 
with holy ecstasy, while the evil spirit comes up 



THE OCCUPANTS OF THIS TEMPLE. 193 

to becloud the mind with doubts and fears and to 
entangle the soul with temptation. 

Spirit and soul dwell together as a mingling of 
two lives. Soul takes the form of body, and 
spirit the form of head, and we only have here an 
outward demonstration of the truthfulness of an 
inward reality. 

Now, as we attempt to approach to the inner 
court and address ourselves to the bodv of that 
court, we must speak to the soul as mother-life 
which is the same which has flowed incessantly to 
all generations, which is the seed requisite for a 
body, and every seed is to have its own body; here 
father-life steps in as pre-eminent in nature, hav- 
ing equally flowed for each demand for conception, 
and is associated as our natural head. These two 
in this sense are one, but apart and separate as we 
see them. They are, individually, two. 

Now, in the calling forth such as have fallen 
asleep as individual, every seed, as father and 
mother, is asking for its body, which must be a 
natural body, unless the seed ceased to be natural 
prior to death, and if so, then the body must be 
spiritual. Then, shall we behold that the ghost 
descends and is gathered again unto its body, or 
shall we see the whole earth, as a womb pregnant 
with life, with one mighty convulsion give up her 
dead, at the last trumpet's sound? 

To say that the soul never leaves the body, but 
sleeps in the dust, is not likely. Though believed 
by some of the saints, we find no scripture to 



194 THE CELESTIALS AND TERRESTRIALS. 

justify such a claim. To say that the sou) is the 
light of the body and is blown out in death, we 
think would hardly be a proper conclusion. To 
arrive at a solution to such a problem, is not pos- 
sible, though it may be a truth worthy of consider- 
ation that the conscious existence of the soul after 
death, may be recognized in a body separate from 
the temple which passes quietly out and joins the 
cherubic choir chanting anthems of eternal praise 
in its far away home. But there is something here 
we feel to touch lightly, though very consoling 
to believe all that's vital is there. 

The secret of such things is with the Lord and 
we cannot tell, still we offer it as our judgment 
that soul and spirit bear the relation to each other 
of husband and wife. She is of him and subject 
to him, and he loves her as his own soul, which 
would say it's not good for the spirit to be alone. 

The true church is a virgin married to the Lord 
not in nature farther than the type holds good. 

That which is natural was first as a type of that 
which is spiritual, in which man is the lord of his 
house and head of his family, even so is Christ 
Lord of His Kingdom and head of the church. 
The first calls for bone of bone and flesh of flesh, 
in which relation a man shall leave his father and 
mother and cleave to his wife, and they twain 
shall be one flesh, while the second (which union 
is eternal) calls for spirit of spirit and soul of souls, 
in which connection there are more members, but 
one body— the mystical, divine, unchangeable and 



THE OCCUPANTS OF THIS TEMPLE. 1 95 

eternal body of Christ whose soul was not left in 
hell, neither doth His holy one see corruption. The 
first union is temporal and corporeal, instituted by 
the Lord under a fleshly covenant or agreement 
for the legtimate propagation of the human-family, 
strongl}- figurative of a higher marriage and a 
higher government unto a "chosen generation and 
a hohy nation." 

All we see in the fleshly union is a dwarfed 
image of a higher reality, as we look on the cor- 
ruptible, admiring, desiring and lusting until the 
enticement of corresponding gracefulness and 
beauty has led captive a manly principle that may 
be swallowed up in deception to rise no more. And 
on the other hand a true woman may suffer from 
the grim countenance of an intruder who has 
avowed faithfulness to her in the marriage bond, 
turns from her, thus blighting the hope of in- 
nocency, and leaving her to bemoan herself for lost 
honors and wrecked hopes. 

It is here that the world mixes and mingles in 
exhaustless passion, waxing worse and worse un- 
til the armies of heaven are marched out, dealing 
the terrible blow of God's judgment upon a wick- 
ed nation, overthowing their cities and wrecking 
fortunes until a proud and rebellious nation has 
fully suffered the vengeance of the true and living- 
God. Countless deceptions are practiced in the 
flesh under this head, and men and women who 
would ask for the respect of socity and the fellow- 
ship of the church, can but reveal the secret, ere 



I96 THE CELESTIALS AND TERRESTRIALS. 

long, that all is clone in hypocracy. 

So, blessed is she and blessed is he whose union 
is in the Lord, and not only one flesh but one 
spirit holy with grace in the heart and love un- 
feigned, he beholding a wife as a virgin known 
unto God, and she a husband who is faithful and 
true, speaking words of comfort and peace to his 
house, "bringing up his children in the nurture 
and admonition of the Lord" (Eph. 6-4,) that they 
may raise up and call them blessed in days to 
come. This is the true type and the marriage 
which is in the Lord. 

It now may become necessary to inquire accord- 
ing to the law of our Creator, or being in nature, 
if Satan may institute marriage on the other hand 
and run an independent business apart from God's 
decree which He has never had anything to do 
with, Satan being father of his own children who 
are another seed distinct and separate from the 
family of the Lord? Satan in some sense is father, 
being accredited with having children by our 
Lord, but we must be careful not to draw a line 
here dividing the progeny of Adam into two fami- 
lies, one for election and the other for rejec- 
tion, for God "hath made of one blood all nations 
of men for to dwell on all the face of the earth, 
and hath determined the times before appointed, 
and the bounds of their habitation." Acts. 17-26. 
So far as natural birth is concerned there is no dif- 
ference — all souls are God's by creation — "For it is 
in Him we live, move and have our being.' ' Acts. 



THE OCCUPANTS OF THIS TEMPLE. 197 

17-28. 

But we must give Satan room somewhere, for 
there is no dodging him or leaving him out of 
every birth; he's there exercising his right — in 
executing the law of our creation, or mortal des- 
tiny. His residence is in flesh v/here he shyly 
watches the soul and draws it out by his cunning 
subtilty for conception, and the leading 
to such conception is sweetened by this ideal 
influence in nature, and the soul, as a weaker ves- 
sel, falls victim to the "force" of such magnetism 
which in return transmits death to her reception. 
He is the destroyer everywhere whose province is 
flesh and blood, which birth disqualifies for 
heaven, making possible by its constitution Satan's 
tortures and the consequent "pains of hell," the 
ruling principle in the flesh forbidding the per- 
fect law of action in conscience. 

Now, in our judgment this rebellious principle 
in nature is a child of the flesh, or after the 
flesh, hence a child of the devil. 

For instance, Paul said to one: "Oh, full of all 
subtilty and all mischief, thou child, of the 
devil, thou enemy of all righteousness wilt thou 
not cease to pervert the right ways of the Lord?" 
Acts. 13-10. And again he speaks, that in his 
own flesh there dwelt no good thing, and that with 
his flesh He served the law of sin which was in 
his members. (Rom. 7-23;) and Jesus said unto 
Peter. "Get thee behind Me Satan: thou art an 
offense unto Me." Matt. 16-22. 



I98 THE CELESTIALS AND TERRESTRIALS. 

"Now, the works of the flesh are manifest, which 
are these; Adultery, fornication, uncleanness, 
lasciviousness, idolatry, witchcraft, hatred vari- 
ance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunkenness, revellings and 
such like: of the which I tell you before, as I have 
also told you in time passed, that they which do 
such things shall not inherit the kingdom of God." 
Gal. 5-21. Paul farther says, "They that are 
Christ's have crucified the flesh with the affections 
and lusts." Gal. 5-24. 

We may gather by all this that Satan claims 
the child of the flesh as his heir, who in- 
herits its father's characteristics, and works all 
the while under the direction mapped out by the 
devil, which is along the lines of degeneration and 
ruin. These lines along which all flesh travels, 
run downward to the depths, being acted upon by 
all that is corruptible, returning to its place from 
whence it came. Its existence has expressed all 
that is dark, painful, dismal and dreary, every- 
where abounding, but circulating in a body as a 
center whose animal nature brings to bear every 
plague known to the regions of creation for every 
wield and all woe that the Christian has to endure 
while on his pilgrimage. 

Then why cry out against Lucifer, son of the 
morning? Is he not fallen from heaven? Is he 
not cut down to the ground which did weaken the 
nation? who said in his heart, "I will ascend into 
heaven, I will exalt my throne above the stars of 



THE OCCUPANTS OF THIS TEMPLE. 1 99 

God: I will sit also upon the mount of the con- 
gregation, in the sides of the north, I will ascend 
above the heights of the clouds; I will be like the 
Most High; yet thou shalt be brought down to hell 
to the sides of the pit." Isa. 14: 13-14-15. Is it 
not to the glory of God that "where iniquity doth 
abound grace doth much more abound," counter- 
acting, to just such an extent as God would have, 
all temptation determined to the child of God 
while tabernacling as occupants of clay? 

Now, degeneration must stop at death, for the 
cause which sets it up fails and such a law ceases 
to be with the fall of that kingdom, and thus regen- 
eration and resurrection sets in where degenera- 
tion and dissolution comes to an end, setting up a 
kingdom which shall never fail, and whose law is 
a perfect rule of action brought to bear in our be- 
ing by virtue of /'^generation by which we have 
a new creation which is in Christ-Jesus unto good 
works" a celestial body distinct and separate from 
the influence of terrestrial action. 

In this we have a body Terrestrial and a 
body Celestial, but the glory of these bodies dif- 
fer widely, each having a different ruler, the first 
glorying in that form of government which is 
earthly, sensual and devilish, whose subjects seek 
every advantage for an attack upon the soul, re- 
maining about us as that dark glass which cannot 
be seen through clearly. This form of govern- 
ment passes away under the "Law of sin and 
death," remaining not by "force" of nature, while 



200 THE CELESTIALS AND TERRESTRIALS. 

within we have the second glorying in that form of 
government which is heavenly and divine, whose 
subjects are perfected in holiness having no deal- 
ings whatever with their neighbors, the children 
of the flesh, knowing that there is no confidence 
to put in the flesh. These children have an immor- 
tal reign and immortal destiny whose government 
passes not away, but remains by virtue of the "Law 
of the spirit of Life." Then, insomuch as the govern- 
ment remain, the kingdom stands, for when a gov- 
ernment becomes deficient that kingdom must fall. 

Now the time is ripening, and must come, when 
that which has been made invisible by "force" of 
nature must, and will be, made visible by virtue of 
the power of the resurrection in the spirit of an 
endless life. Then shall that unto which end all 
things were created be realized in the exactness of 
the visage of that which is spiritual. Herein we 
understand the dead must come forth where ever 
they may be; the sea is to deliver up its dead in it; 
and death and hell are to deliver up the dead that 
are in them. 

We understand that hell is low where God's 
children are led captive, the pains of hell and 
the belly of hell are lower where they learn 
obedience, and eternal hell is lowest where 
they can never go. On the other hand Jieaven is 
Jvigh, out of which Satan was cast; the heaven 
of heavenste lihghen*, where Christ intercedes; 
and the eternal heavens are highest, where 
God the Father dwells who is the head of all 



THE OCCUPANTS OF THIS TEMPLE. 201 

things, and towards which habitation all the re- 
deemed from the earth are tending. While in this 
world they are having their tribulations, He looks 
upon them "and pities their case even as a father 
pitieth his children, remembering that they are 
dust." 

The lines of regeneration are not run out by 
man, but by the linger and hand of God, each 
time coming and remaining for the faith of God's 
Elect, "For ye are dead, and your life is hid with 
Christ in God; when Christ who is our life shall 
appear, then shall ye also appear with Him in 
glory." Col 3: 3-4. 

"Now faith is the substance of things hoped for, 
the evidence of thing not seen." Heb. i] : 1. Then 
we live by hope and walk by faith, until faith is 
turned into sight and hope into possession; these 
things are transferred to us in a figure as of the 
world a pattern while we are in the world. 

A soil thus begotten must be (lead to the 
vision of his Father prior to such manifes- 
tations, not being connected with that life, 
still the life was equally hid in that father for 
the existence of such a son which is brought to 
bear upon the fruit of the nwmh as a reality. 
The faith that was in that life for the existence of 
a son made possible such a wonderful and fearful 
creaton. 

Herein "Through faith we understand that the 
worlds were framed by the word of God, so that 
things which are seen were not made of things 



203 THE CELESTIALS AND TERRESTRIALS. 

which do appear." Heb. n: 3. It must be by faith 
that all things exist and consist. The great possi- 
bility of all we are, or ever can expect to be, is 
surely wrapped up here, and may be traced to the 
beginning of all things "when the earth was with- 
out form and void, and darkness was upon the 
face of the deep, and the Spirit of God moved up- 
on the face of the waters." Gen. 1:2. 

And now that the continuous being of man, and 
all things made possible by him, has come up be- 
fore us wherein we see the understanding given 
him for the development of the world in wisdom, 
shall we say that God hast no purpose in the pow- 
ers of the world? (Notwithstanding that such 
wisdom is foolishness with God). 

I say, Nay, we have no authority whatever for 
doing so, it being inconsistent with the faith of a 
people claiming to believe in the sovereign gov- 
ernment of God. If we would look at matters 
right, faith is never asking for combines of human 
effort to stop certain things which are prevalent 
and in progress in nature, for nature must show 
itself, and behave its self, uncomely. This is its 
tendency, and its laiv and moral reform can 
institute no law so strong as to counteract its ac- 
tion; if so, Satan is divided against himself and 
his kingdom may fall by virtue — no I will not say 
virtue, but "force" of moral reform, for "The 
Kingdom of Heaven"alone stands by*' vil'tice" and 
is never found asking for a confederation with re- 
formists. It is here that Primitive Baptists, ac- 



THE OCCUPANTS OF THIS TEMPLE. 203 

cording to their creed, should be found insisting 
among themselves that the established law of 
their church is perfect obedience thorugh 
Christ, 

Sometimes it appears that we become over much 
anxious, and begin to have zeal that is not ac- 
cording to knowledge, acting as if we would 
brighten the elements of an earthly sky, causing 
that the spirit of men cease to be evil by remov- 
ing the evil. Some of us are guilty of trying to 
do such things, and I know not whether to better 
the condition of humanity in sincerity or to add a 
feather to their own cap. 

God has never assigned His people a task to 
try and better humanity and thus seek the ap- 
plause of men, but holds such things in reserve 
unto Himself, wherein "He seeks such to worship 
Him as do worship in spirit and truth." 

As we have stated, "ye are dead and your life is 
hid with Christ in God," and all the righteous- 
ness which can possibly appear in us must be by 
divine favoritism. In this we are favored to be 
called the sons of God, believing by faith that the 
time will come when it must be clearly manifest 
that we are the sons of God, and if sons, then heirs 
of God, and joint heirs with our Lord, Jesus Christ. 

Concerning this family, there must be much 
thought as many strange and peculiar customs 
prevail among them. They do not see as the 
world sees, nor believe as the world believes, being 
not of the world, they have no fellowship for the 



204 THE CELESTIALS AND TERRESTRIALS. 

ways of the world, the ways of the world being 
contrary to them and their ways being contrary 
to the world. 

All is Satanic that is of the world, and the trans- 
formings of Satan often strangly imitate that which 
is enduring; but let us watch and see. There is a 
a deceiver, and such a thing as being deceived 
thereby and trapped for the destruction of the flesh 
that the spirit may be saved in the day of the 
Lord Jesus. In the absence of Christ we are no 
more able to withstand the devil and resist death 
than if we had never known Him. Hence, when we 
fail to be kept by Him, we become to be faithless, 
careless, cold and lifeless, spiritually inactive or 
dead. We cannot tell why God allows this any 
more than we can tell why He allows Satan his 
dominion. Such things are traced out along the 
lines of everlasting punishment, wherein "The 
heavens and earth which are now, by the same 
word are kept in store, reserved unto fire against 
the day of judgment, and perdition of ungodly 
men." 

God's judgments are unsearchable and His ways 
passed finding out, "who brought forth from the 
depths, as well as the heights, and who is in the 
depths as well as the heights, doing His pleasure 
in the armies of heaven and among the inhabi- 
tants of the earth." 

We should observe, as we go along, that the 
letter of the new testament is as much a law to 
our flesh as the letter of the old testament was to 



THE OCCUPANTS OF THIS TEMPLE. 205 

the flesh of national Israel, in the which we fall as 
far short in the last instance as they did in the 
first, and for no other reason than that of the first, 
that the excellency thereof might be of the Lord 
by which requisition unto holiness our shortage is 
marked as daily failure to comply with the law of 
a perfect rule, yielding our fleshly members instru- 
ments of unrighteousness. 

Now, there would be no failure or condemna- 
tion (which pertains to the flesh) had the outward 
or old man a corresponding relation with the in- 
ward or new man, but, seeing and knowing that 
no such relation has ever been known to exist, 
even in the most eminent of the Saints, we do not 
feel to offer any encouragment to the already 
highly prized and much applauded means doc- 
trine, having such terms as limited predesti- 
nation, followed by conditional time sal- 
vation &c. 

We have all found "another law in our members 
warring against the law of our minds, and bring- 
ing us into captivity to the law of sin which is in 
our members." Rom. 7: 23. And again, we have 
all found that "we delight in the law of God after 
the inward man" which is the only Christian ser- 
vice going on to the glory of God, exemplifying 
His wisdom, perfection and power, and our hatred 
to the law of sin which still remains in our mem- 
bers is one of our strongest evidences of a charge, 
and our vehement desire to rid ourselves of such a 
law brings up our fellowship for Paul who had 



206 THE CELESTIALS AND TERRESTRIALS. 

asked the third time for its removal, and we have 
asked again and again for the same, that 
the race might be run more agreeably, but still it 
remains a purging and offensive body of death, 
heaving up corruptions and imperfections of every 
nature, presenting it as evil to the pure mind, 
which forms of temptation comes up through the 
flesh, the medium of all temptation. 

This worries and annoys, but never can destroy 
such as "are kept by the power of God through 
faith unto salvation." Though tempted, it is nev- 
er more than they are enabled to bear, but in each, 
not a way for escape from corrupting influence or 
a way to escape from the temptation, if you will, 
but a way to escape destruction, the actual enter- 
ing into and executing all of Satan's plans. 

There is such a thing, according to scripture, as 
back-sliding, which causes considerable overthrow, 
but whether it affects the gospel day or not, we 
are not able to say. Since, though the kingdom of 
heaven is preached at hand, and the old law debt 
paid^ and the abode of Christ actually here to man- 
age all Christian affairs, continually interceding 
for all and any sins that may arise in Israel, it is 
not likely that the kingdom is on the decline, not 
withstanding that some of the members of the 
body yield themselves instruments of unrighteous- 
ness, showing up the dark side of matters. God's 
people have got to know and feel what such things 
are, or the enemies of Jacob would hardly have 
been commanded 'round about him forever, which 



THE OCCUPANTS OF THIS TEMPLE. 207 

thing, some say, would encourage disobedience 
and give ample occasion for sowing to the flesh; 
but a man is not apt to kindle the fire any hotter 
than possible when he knows it is for himself, 
and knows, by experience, the effect. 

In this furnace, it seems to me, many of the 
Saints of God have learned obedience by the 
things they suffered, keeping them prayerful and 
continually on the lookout for escape, and we 
have no doubt but that it will continue to be so 
But the medium through which we escape 
from such is not fleshy as if it depended upon 
human effort to preserve us. It is for this cause 
some are dragging; they have become too boast- 
ful, putting too much confidence in the flesh until 
its magnetic attraction or devilish influence has its 
clutches upon such. Those who believe in God's 
purpose in such things, see the end and stand the 
fartherest from danger. 

In this some of us act very unwisely, heaping 
criticisms upon the doctrines, folio wing out the 
pernicious ways of the flesh, commencing at Adam 
and running things down in what might be called 
a Pharisaical cheat, expecting that flesh should 
have fought its own battle, the unlawfulness of 
which thing is perfectly apparent. And when 
called in question, Satan will offer the equalty un- 
lawful term of 6'O-opperation to crawl out on, say- 
ing we know that God gives life which a man may 
exercise unlawfully "and eat the good of the 
land." 



208 THE CELESTIALS AND TERRESTRIALS. 

This is a parallel case of Satanic deception 
working prior to the resurrection, pretty much as 
free-willism does to the regeneration; either is an 
effort of Satan to cheat the Lord out of what is 
wholly and exclusively His work b}^ deceiving 
nations. Regeneration sets in order the house by 
renewing and perfecting the inward disorders and 
indicating to the soul by such implanting, through 
faith, the final consurnation of all that is corrupt 
in the resurrection, which corrects the outward 
deficiencies, making durable the temple. There 
are, positively, no degrees of human effort prereq- 
uisite to either, for if we accept one degree we 
must accept many, thus laying the foundation for 
the holiness doctrine, which means perfection 
in the fles /{<, known as s an etifi cation. 

Now, if this doctrine were true, the resurrection 
of the dead would never have been instituted any 
more than regeneration would have been, had 
there been a law given which could have given 
life. Had this been, then righteousness might 
have been by the law, hence, salvation by works, 
but no such is found to be in the arrangement, and 
sinners must be saved by grace and grace alone 
and raised up again from the dead by virtue of 
Christ in the power of His resurrection. 

There is no law for release from mortality this 
side of death; if so, the prayers of the innocent 
Lamb of God might have prevailed, and the bitter 
cup have passed. But heaven's decree must be ful- 
filled and the Lord of glory crucified, and "His 



THE OCCUPANTS OF THIS TEMPLE. 20Q 

soul poured out unto death," in the which all that 
the Father giveth Him, goeth down with Him, 
and He "will raise thern up at the last day;" and, 
though there be millions alive that remain, they 
shall not hinder them that sleep, for the trumpet 
shall sound and the dead shall rise, and there 
shall be no difference — those that sieep shall be as 
though thev had not slept, and those that sleep 
not as though the}' had slept. Mortality, then 
being swallowed up of life, ceaseth forever. 

Let no man deceive you, "The time is at hand," 
and I caution you again that you be found "con- 
tending for the faith once delivered to the Saints." 
Not many shall be bold and speak with authority, 
denouncing fasehood and proclaiming truth; not 
many shall stand firm and unshaken for perilous 
times are upon us wherein mens' hearts shall fail 
them, and the true church shall suffer greatly for 
the glorious gospel of salvation that feeds the soul 
with heavenly manna, and if one ask for a cup of 
of milk, he is given whey, and if they ask honey, 
they are given comb. 

There is but one Lord, one faith and one bap- 
tism, one God and Father of our Lord and Savior, 
Jesus Christ, who is head over all things, the holy 
one that inhabiteth eternity, in whose house there 
are many mansions, but onlv one house and one 
family; one Father who is the Most High, and one 
mother who is Jerusalem above the mother of us 
all. The Holy Ghost over shadows, and the spirit 
enters unto life eternal, building up the image of 



210 THE CELESTIALS AND TERRESTRIALS. 

the heavenly by regeneration, which is a new 
creature born from above, the highest order of life, 
the beloved child of God, in whom there is no 
guile and in whom He is well pleased. The mind 
of this child is mind of Christ, and the mind of 
Christ is mind of God, by which spirit Paul could 
say, "Ye have the mind of Christ," and, "I with 
my mind serve the Law of God," which law re- 
quires perfect obedience, and is as surely rendered 
in praise and prayer as Christ came in fulfillment 
of the law and prophets. 

Still, as we have said, there is a state of affairs 
going on much to the contrary, but it's no longer 
the child that does it, but sin that dwells in it, 
which thing is greatly contrary to the mind and 
feelings of the child of God; but such a law is 
there whose predominance must be recognized in 
the flesh where ever Christian faith is found. 
However disagreeable and mortifying, it is God's 
way and it can but be right and well with such 
in the end, assuring us that "AH things work to- 
gether for good to them who love God and are the 
called according to His purpose:" 

I suppose that it is just as necessary that there 
be a law to bring us into captivity to sin as that 
there be a law to make us free from sin and death 
— each are divine requisitions — the first a perfect 
rule of action, playing on man from a carnal 
standpoint and thereby showing how nature be- 
haves itself until carnal action fails in deaths, thus 
exposing his depravity and proneness to sin. 



THE OCCUPANTS OF THIS TEMPLE. 211 

This "Law of sin and death" has two features 
to present. It is not only in force prior to regene- 
ration, but is protracted throughout our pilgrim- 
age, keeping us reminded of the great lesson 
which our conversion taught us — that "the flesh 
profiteth nothing" — which thing it seems that we 
would not be likely to forget, but, in a measure, 
we do, and the drift is naturally back to the law, 
which is the basis of so much conditional salva- 
tion preached in our midst to-day, calling for the 
high and heaven-born doctrine of Predestina- 
tion to come to the front, for it is said it is not 
called for save in times of great necessity, when a 
battle is raging and an assault attempted upon 
grace. No other doctrine supports the doctrine of 
grace save that of Predestination. Leave out the 
doctrine of Predestination and you leave out the 
doctrine of grace, which is the doctrine of the 
world and they zealously proclaim it. Leave out 
part of the doctrine of Predestination and you 
leave out part of the doctrine of grace and find 
yourselves infected with the "Means doctrine" 
which asks for such terms as Limited Predesti" 
nation, Conditional time salvation, forms 
of Instrumentality, and in general, fleshly Co- 
operation, all of which is pleasing to the carnal 
mind, supporting salvation by works in deceptive 
form. 

According to the history of the church, she has 
reached such a stage often during her sojournment, 
causing that" judgment begin at the house of God: 



212 THE CELESTIALS AND TERRESTRIALS. 

and if it first begin at us what shall the end be of 
them that obey not the gospel of God? And if 
the righteous scarcely by saved, where shall the 
ungodly and sinner appear? Wherefore let them 
that suffer according to the will of God com- 
mit the keeping of their souls to Him in well do- 
ing as unto a faithful Creator." Pet. 4: 1 7-18-19. 

It, no doubt, is lawful that there be chaff among 
the wheat as much as that wheat shall grow a- 
mong chaff, or that the tares grow among the wheat 
as that the wheat be found among the tares; each 
remains according to the Jaw of its nature for 
safety until time of harvest, when the Master 
sends forth his reapers to gather the tares first in 
bundles to be burned and the wheat into his barn. 
(Matt. 13: 25). 

The tares are the children of the wicked one 
Avhich are to be cast into the furnace, and the 
wheat is the children of the Kingdom who are to 
be separated from among such things in the end 
of the world. The Lord sits, we are taught, as a 
refiners fire, and as a fullers soap, purging and 
purifying His church, for, says the word, "The 
Son of man shall send forth His angels, and they 
shall -gather out of His kingdom all things that 
t>fferid<and them that do iniquity; and shall cast 
them into a furnace of fire: There shall be wail- 
ing and gnashing of teeth: Then shall the right- 
eous shine forth as the sun in the kingdom of their. 
Father. Who hath ears to hear, let him hear." 
Matt. 13: 41-42-43. 



THE OCCUPANTS OF THIS TEMPLE. 213 

There is no law by which the tares could have 
grown to be wheat, neither is there a law by which 
the wheat might have grown to be tares; each 
produced after its kind. This is the universal law 
of nature, and so it is as a parallel that there is no 
law given under heaven whereby a child of the 
devil may grow to be a child of God or a child 
of God cease to be a child of God and become 
a child of the devil. A child of the devil is from 
below and a child of God is from above. The 
child of the devil is manifest in darkness and the 
child of God is manifest in light. The child of the 
devil serves the flesh according to the "Law of sin 
and death" and the child of God serves God ac- 
cording to the "Law of the Spirit of Life." 

The existence of all things is, no doubt, perfect- 
ly lawful and in harmony with God's purpose and 
men learn in this what is expedient for them, but 
herein is no court of refuge for the faults of men. 
It is man's purpose to do and conceal and God's 
purpose to let do and reveal. 

The existence of the rattlesnake is perfectW law- 
ful, as much so as the existence of man, and is 
certainly as lawful for the snake to bite him as it 
is for him to kill the snake. To modify the term; 
it is lawful to trample on the snake, but not ex- 
pedient, and one who does not think so will find 
out by a sad experience, thus learn obedience by 
the things he suffers. 

The occupants of this temple work in nature 
from natural descent and natural incline. The re- 



214 THE CELESTIALS AND TERRESTRIALS. 

lation is only traceable to mortality, and they find 
no higher meaning in life than mortality. That 
which is born of flesh is flesh, and comes bearing 
the vital relationship to that far hidden away par- 
entage. 

A son may be sanctified (set apart) and blessed 
while yet in his father's loins as Jeremiah, a son 
may be filled with the Holy Ghost from his 
mother's womb as John the Baptist, and still they 
are not lifted from nature's grasp. The flesh equal- 
ly plays its part upon them, notwithstanding di- 
vine favoritism. Such does not lighten the trials 
of this life. This life means death to the body be- 
cause of sin, but life to the spirit because of right- 
eousness, for righteousness is manifest in the spirits 
of the just as the result of the reign of Christ, 
while evil is manifest in the members as the re- 
sult of the reign of Satan in the flesh. 

Satan is no imposition in nature, for it receives 
him gladly, entertaining him cheefully, hearing 
his dictations and carrying out his council. He is 
ahead of the times and watches each son and 
daughter with eagerness, and when given birth, 
his presence is manifest, where he acquires the 
title of father, adopting the son who remains a 
child of wrath until the time appointed of the 
Father of lights who shines in his heart to give 
him the knowledge of the glory of God in 
the face of Jesus Christ. (II Cor. 4: 6.) 

God does not accept a child fathered by Satan; 
He must Father His own children; therefore, the 



THE OCCUPANTS OF THIS TEMPLE. 215 

same rule applies to all: "Ye must be born again," 
The birth of the spirit is of God, therefore, incor- 
ruptible and from above, while a birth of the flesh 
is of lust, therefore, corruptible and from below. 

Since the fall of man this woeful visage has 
overshadowed, us entering the lives of our fathers 
and the being of our mothers, calling for anguish, 
pain and sorrow until time shall be no more. We 
might cry out, "Surmount, O, my soul! Surmount 
these turbulent waters," when the earth echoes 
from the "hinder sea" the same cry, so that the 
same things done in the "hinder" are also done in 
the "former;" thus deep calleth unto deep and 
day unto day uttereth speech. 

Now, it seems as if nature made its own mis- 
take, hence, matters are not correct; then who 
will correct, adjust and set right that which was 
equally self- adjustable in the beginning? (as some 
claim) to have lived in the beginning we should 
have made the same so-called mistake, at which 
time the plan of salvation to correct would have 
been given place for, and made effectual according 
to, the favor of its application for salvation. 

Nothing is incorrect with God, for His ability to 
correct displaces all possibility for incorrectness, 
His plan for over-ruling has gone ahead of all the 
accredited shrewdness of Satan, so that he finds 
himself serving according to his assignment, be- 
ing limited to the scope of nature, and having the 
power of death. The law of sin and death, govern- 
ing the natural province, is asking for a relation- 



2l6 THE CELESTIALS AND TERRESTRIALS. 

ship from the beginning, advancing from behind 
and reaching the ultimate of Satanic power, en- 
tering upon the borderland where the secret of the 
Lord discloses no more, for silence prevails and 
things are eternal (not seen). 

It is not possible, I suppose, for the natural to 
behold the eternal, however there is some mytify- 
ing sense in which the spirit is believed to have 
been seen separate from the body while the body 
still remained. This was anciently believed among 
the Jews, as in the case of Peter when he was in 
prison. One said when he knocked, "It is Peter," 
but those within said not; that it was his angel. 

The deciples thought they had seen a spirit 
when Jesus stood in their midst, but He assured 
them that they saw not a spirit have flesh and 
bones as he had. 

We only speak of these things to show that this 
temple only stands as a house whose occupants are 
among the things that are eternal, and, when out 
of the body, pass beyond the scope of nature, hav- 
ing power to ascend or descend, appear or disap- 
pear, draw near and disappear without being ob- 
served, or any one being conscious of it. Such we 
believe to the probability, and certainly the pos- 
sibility, with those having the divine embodiment. 
Whether spirit disembodied or angels eternal, 
they inhabit a country where life has its broadest 
survey, highest meaning and greatest reality, 
making life no longer a vain thing but a joy for- 
ever and ever; not a life that takes away what 



THE OCCUPANTS OF THIS TEMPLE. 2 17 

we've learned here, but which must reflect a 
brighter light upon it so that it is but the more 
perfectly known and spoken of. 

The song of redemption surely embraces much 
of what has been learned here in suffering and be- 
ing delivered. There the things that are eternal 
and hidden from natural vision will fully be 
brought to light, and we shall know even as we are 
known, and shall no longer be mystified. In this 
we must die that our ascension may be unto a 
world yet unseen and unknown by us. 

Paul writes to the Corinthian brethren in this 
connection, saying, "For we know T if our earthly 
house of this tabernacle were dissolved we have a 
building of God, an house not made with hands, 
eternal in the heavens. For in this we groan, 
earnestly desiring to be clothed upon with our 
house which is from heaven: If so be that being 
clothed we shall not be found naked. For we that 
are in this tabernacle do groan, being burdened; 
not for that we would be unclothed, but clothed 
upon that mortality might be swallowed up of 
life. Now he that hath wrought us for the self 
same thing is God, who also hath given unto us 
the earnest of the Spirit. Therefore we are always 
confident, knowing that, whilst we are at home in 
the body, we are absent from the Lord: (For we 
walk by faith, not by sight), We are confident, I 
say, and willing rather to be absent from the 
body, and to be present with the Lord." II Cor. 5: 
1 to 9. 



2l8 THE CELESTIALS AND TERRESTRIALS. 

These things surely have their effect upon us in 
the dissolution of the body, and is what Paul had 
reference to, as we notice in the introduction of 
the subject he says that if our earthly house of this 
tabernacle were dissolved Sec. Now, it must be 
dissolved in death or its equivalent, which must 
find its meaning in the expression, not that we 
would be unclothed, but clothed upon that mor- 
tality might be swallowed up of life, which is to 
say, doubtless, not that we would lay down this 
life so readily, but be clothed upon perfectly that 
mortality might cease to be. 

But we suppose that the eminent and faithful 
apostle never found this much desired rest this 
side of his offering, which was his body, not for 
sin, but because of its own sins. This is certainly 
the prerequisite unto the release of the subject of 
regeneration, conformed to a celestial connection, 
and the decease of the subject of the resurrection, 
so doomed for a final restitution of all things. 

According to the "Law of the Spirit of Life," it 
appears that while the natural man passes out of a 
temporal existence the spiritual or inward man 
must pass into an eternal existence among the 
things not seen, not being flesh and bones, but the 
only reality for that wich made flesh and bones 
possible, and having such a law in itself, calls 
for the spirituality of such a body at the appointed 
time of the Father. By virtue of this we have the 
possibility of the resurrection which is first found 
claiming its rights in regeneration, and remains 



THE OCCUPANTS OF THIS TEMPLE. 2IQ 

the very same spirit of life, though ascended to act 
out the law of life in itself for a complete sal- 
vation, a well ordered and centralized government 
in Christ, as of God the Father. 

The bod}^ of Jesus came again from the dead. 
This body was His, and the power of the resur- 
rection was in Christ, the Son of God, to raise it up 
again from the dead, and it is He that shall also 
quicken your mortal bodies. As He raised up 
his body even so is the same power of life in you 
by which your bodies shall be raised up, if so be 
that Christ dwells in you. 

The apostle Paul spoke of the end of all things 
when he said to the Corinthian brethren: "Behold! 
I shew you a mystery; We shall not all sleep, but 
we shall all be changed, in a moment, in the 
twinkling of an eye, at the last trump: for the 
trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed." I Cor. 

Herein we have the same law under consider- 
ation, which certainly does not deal with the 
physical appearance, but is an extension from a 
center of the same Law of Life, vivifying and 
swallowing up, in a moment, in the twinkling of 
an eye, all that is deathly, mortal and corrupting, 
making their translation possible, and at the same 
moment extending itself to the graves, long 
deserted by personal form, and there individualiz- 
ing and personally bringing forth the fathers who 
have fallen asleep. 



220 THE CELESTIALS AND TERRESTRIALS. 

(Believest thou these things my brethren?) 

Then shall the end of all things have come up- 
on us. Then shall we see the Son of man coming 
with power and great glory, with millions and 
millions of His holy angels thronging Him. 

Towards this end we are tending, my people, 
and unto this end surely I was called to stand, as 
it were, before the Lord and receive instruction in 
my childhood, and being led out, childish things 
failed me and were withdrawn, and I passed on 
solemnly into a way that led me to view as it had 
been a procession of great and reverend men who 
appeared to come up as in a prophetic age, and 
here I received instruction and saw as it had been 
a dark age, and when I knew myself, I pondered 
the lesson but knew not its meaning. 

It was from this time forward that my spirit 
seemed to correspond to the mourning of the dove, 
and would raise up at her cries and cause that 
great solemnity cover me up,and that deep regrets 
for sins pervade my form, because of which things 
Satan was early upon me, and I, at an early age, 
learned much of his sagacity and subtilty. 

But let this suffice, as we would revert to the 
things concerning the close of this subject and the 
close of this life. 

Then as it is said, as death overtakes us so must 
judgment find us, the resurrection will honor the 
things prepared of regeneration, and just as preva- 
lent as is regeneration unto justification through 
faith in Christ, just so prevalent must the resur- 



THE OCCUPANTS OF THIS TEMPLE. 221 

rection be in calling for those who sleep in Jesus 
first, and then those who do not, for there shall be 
a resurrection of the just and unjust. The just are 
to lose all natural identity, and are received up 
into glory, where they are to ever be with the 
Lord, but the unjust,according to the " Lair of sin 
and death," remain as they were and have the 
full force of that law meted out to them, which 
means destruction, a damned nation. 

Each law remains the same, (unchanged), and 
has come into the being and lives of the human 
family for the carrying out of God's pupose in sal- 
vation by grace. Had not the "Law of sin and 
death" been allowed its force upon the subjects of 
redemption, there could have been no knowledge 
of the power and virtue of God's grace, conse- 
quently, the ehildrens' subjection to the kingdom 
of sin and death is not otherwise than God 
would have it, but expresses His wisdom, Godhead 
and eternal and all pervading power over all 
worlds and all beings. Our being led captive by 
the "forces" of such a kingdom, does not bring 
anything to bear upon the government of God as 
though something was vitiated or set aside which 
He had otherwise intended, making it necessary 
for Him to hold another council and prepare a 
remedy. Let it be remembered that no such state 
of affairs ever existed with God or ever will. His 
government stands preeminently the same as is 
set forth in the great symbols in nature, darkness 
and light. 



222 THE CELESTIALS AND TERRESTRIALS. 

God is light, and dwells in light that no man 
can approach unto. We should know, and do 
know, the great pre-eminence, that light has over 
darkness, and it is just as vividly and gloriously 
that Christ has the pre-eminence in all things. 
Darkness was first manifest that it might be seen 
that the light is good, for out of the darkness 
sprang all things that were not good, occupying 
on the side of nature, and must be so until all 
things are fulfilled; then darkness cannot exist, it 
seems, upon the face of the deep, only standing as 
it does for a symbol of nature, which must cease 
to be with the flashing forth of the light of an 
eternal day. 

This, according to scripture, calls for the de- 
struction of all natural bodies, the firmaments, the 
sun, the moon and the stars. The firmaments are 
to melt with fervent heat, and all the natural orbs 
to fail forever in their habitation. Nevertheless, 
Peter says, " We look for new heavens and a new 
earth wherein dwelleth righteousness." Then the 
supreme government of heaven is fully establish- 
ed in the Life and entire being of those favored 
by grace divine to inhabit those glorious regions, 
which grace was & grant from God, our eternal 
Father, given in Christ, the executor of His will 
in the council of wisdom held between them be- 
fore the world ever was, and the life and light of 
every man that cometh into the world w r as in Him 
as an efficient Creator, and a sufficient Salvation 
for all the Father's choice out of such a creation. 



RESTITUTION OF ALL THINGS. 223 

To them it pleases the Father, through Christ, 
to show the things accompanying such a life and 
its downward tendency and final end, which end 
they must be brought to, and which end they see, 
and which end is death. 

The observations made along these lines by a 
poor sinner are hard, and indeed a lonely and a 
dreary way where the voice of no companion can 
come. We pity them when we behold them, but 
cannot deliver them, for that which is enmity 
must go; then a soul is hushed in death, its mor- 
tal struggling ceases for a moment, for all is dark- 
ness, when the manifestation of a higher and bet- 
ter life bids it arise — come forth. 




THE CELESTIALS AND TERRESTRIALS. 



CHAPTER IX. 

RESTITUTION OF ALL THINGS. 

The word " Restitution" carries with it the idea 
of a certain form of government having existed, 
and, being found faulty, declined and fell, whose 
subjects went into captivity and were held in 
bondage subject to the powers ruling that king- 
dom, the requirement of which is death, it being 
the penalty for sin. 

Now, this form of government commenced, or 
had its beginning in our natural makeup, hiding 
its secret for a universal extension in that natural- 
ism that belongs to the man who is of the earth 
earthly. 

The law which governs our natural outer world 
kingdoms can but have its timely negative im- 
press with the fashioning of mortality (which 
means that which is contrary to the affirmative 
law of conscience, and those who come into the 
actual meaning of such things must know that 
such a conception and such a fashioning means 
death, unavoidably, as in such a creation there 



RESTITUTION OF ALL THINGS. 225 

must be decline and a leading into captivity and a 
full knowledge, imparted of one's enthrallment in 
sin and death. (I speak of God's choice out of the 
world). It is these creatures that such powers 
were instituted for, that "the creature might be 
made subject to vanity, not willingly, but by 
reason of Him who subjected the same in hope." 

The things prevailing in an internal govern- 
ment of human nature will not fail to extend 
themselves among the people as a national fact, 
and the same things that prevail as an individual 
ruination must also extend themselves to a // a - 
tional ruination . 

Human nature can but express in an outward 
or formal way its insufficiency and total inability 
to see the ends requisite for a stable and uniform 
government. Kingdoms rise and fall with individ- 
ual significance, for if we could retain the fathers 
in our midst and continually have their wise and 
wholesome council and be ruled by their able 
legislations, then we might look for a government 
where universal peace and prosperity abounded. 
But they pass in and dictate to a wicked world for 
a season, then pass out, leaving each time still 
fewer men of the same force of character. It is a 
sad truth, marked out through all time, that the 
largest percent of those pouring in for the up- 
building of a nation are men and women who are 
more easily influenced for evil than good, in which 
connection prophecy calls for the afflictions of the 
righteous in filling that nation's cup with iniquity. 



226 THE CELESTIALS AND TERRESTRIALS. 

We do not grow better individually or nation- 
ally, but worse, for individual trespass does not 
cease so long as there is that character of trespass- 
ing life in Him, and that character of life remains, 
hence, individual trespass is multiplied in our 
mortal bodies, and so passes on to our mortal 
government. The government is by the people 
and for the people, but the people are by the Lord 
and for the Lord, "who rules in the heart of a 
King and turneth it whither so ever He will as 
rivers of water." 

It would be utterly impossible for a government 
to exist which is well ordered and sure in all 
things when those composing such a government 
are but the foreknown and foreseen specimens of 
creation, moving as one mass of flesh along the 
lines of prophecy. 

It is God's pleasure to let the "force" of that 
which is earthly develop the world under His 
wise and heavenly super-provision — "I wisdom 
dwell with prudence and find out knowledge of 
witty inventions." Out of the earth comes forth 
"force" in matter which is put to work, acting out 
the things it is endowed with automatically and 
mechanically, as wisdom designed. Then this 
(man) is God's machinery and the mind and un- 
derstanding of man is God's government, He be- 
stows, w T itholds or confuses as it pleases Him. All 
kingdoms that have ever risen have done so by 
His (God's) creative power in the force of nature; 
and His virtuous rule over the "force" of nature 



RESTITUTION OF ALL THINGS. 227 

has been the the downfall and destruction of every 
and all kingdoms. It is His right, privilege and pur- 
pose to grant unto the "forces" of nature their rule 
of action, then to reckon with the nations from 
the side of conscience, by virtue of which law in- 
iquity abounds, and by reason of which coil- 
science sin is manifest and each individual dealt 
with as a transgressor to whom grace (or mercy) 
is extended according to a former covenant or 
voucher for better behavior. 

In this way Israel of old was dealt with under 
promise of better behavior which they never 
rendered. From year to year there was simply an 
acknowledgement of the debt, and apparent sor- 
row because of inability to pay, and mercy ex- 
tended upon the promise of Christ who said He 
would pay the debt. 

Now, by reason of accumulation of this debt the 
world had become greatly involved, in fact insol- 
vent and penniless, fallen into ruin and gone into 
the hands of receivers (devils). And now that 
Christ actually did come at such a time and pay 
the debt, showing Himself unto the world who 
did not recognize Him in the payment, it became 
necessary that He should reveal Himseif to such 
that they might see the secret of such payment 
and believe in Him, u and as many as did believe 
gave He power to become the sons of God." 

There be many, my people, who never recog- 
nized the meek and lowly Jesus, "a man of sor- 
rows and aquainted with grief," in the payment 



228 THE CELESTIALS AND TERRESTRIALS. 

of anything; still there be those that do, confessing 
Him before men. 

Just as it was in the days of His appearing, just 
so it is now, and except we now see Him, recog- 
nizing and honoring Him, it is no evidence that 
we are included in such payment, though we pro- 
fess godliness. He must reveal the secret to each 
and every one of their redemption before they can 
possibly know anything about it, then in this way 
the children, one by one, are reclaimed, or in 
other words, it is made manifest to them that they 
have been atoned for and are accepted in the be- 
loved. 

In this restoration we have the establishing of a 
kingdom, which kingdom is not asking for matter 
or "force," and is not dealing with the earthly 
side of the question. Had it been, it would come 
by observation, and the world would have believed 
on Him; but it comes in power, and is asking for 
that divine body whose character is that of 
Father, Son and Holy Ghost. 

In this we would see the church whose sojourn- 
ment is in flesh, and which has the only perfect 
form of government known to exist among mor- 
tals, and when all things have fully come under 
the rule of such government (which they must), it 
will be then, but not till then, that we have "The 
Restitution of all things." 

The Millennial period, as believed by some, is 
wanting in this respect: The doctrine of "The 
Restitution of all things," sees Christ reigning in 



RESTITUTION OF ALL THINGS. 229 

the heavens where He was received until all 
things concerning His kingdom shall be accom- 
plished. In this He reigns, we understand, till 
the last enemy is destroyed, which is death, at 
which time He delivers up the kingdom to the 
Father, and is subject to Him that He may be all 
and in all, while certain Millennial teachers are 
desirous to impress the Millennium as a thousand 
years of personal reign of Christ wherein He will 
bring in subjection all opposing powers and fully 
establish the truth in the hearts of all nations that 
he is the Christ. But we have no such expecta- 
tions concerning Christ, but that all things con- 
cerning His kingdom will be established and 
finished at His second appearing, and the virtue 
and power of this government will demand all 
that has constituted a living soul. Such a govern- 
ment is certainly not calling for a mystifying non- 
entity, but for an individual and personal salva- 
tion wherein we are not something else, but our- 
selves, free from sin and free from all that dis- 
turbs our rest here. 

The negative law of "force" takes the forma- 
tive, and works all together from the earthly side 
of the question as emblematic of the Spiritual, 
bodying it forth from the mother side who must 
occupy on the side of the "negative" law of 
"force," which is contrary to the "positive" law of 
mind or conscience. "Magnetic force" is found in 
all animal bodies and is necessary for the perpetu- 
ation of such life upon the earth, and is that which 



230 THE CELESTIALS AND TERRESTRIALS. 

makes the suggestions of evil possible to the mind 
and poisoning to the soul. Herein we have our 
Terrestrial connection and timely visibility, in 
which sense we must address individual form and 
speak of its destiny. When the Lord God said to 
Adam "From dust thou art and unto dust shalt 
thou return," He addressed that which had come 
up under such a law of enmity, the dismissing of 
which God was pleased to confer upon him as 
death, by reason of transgression, which has reign- 
ed pre-eminently in nature over all his posterity, 
not contrary to God's will or purpose in grace, but 
positively according to His predestination in the 
earth and His decree in heaven; so that they who 
are of the earth are earthly and that which is 
from heaven is heavenly. 

They, in this element, are distinctly separate in 
person, in law and in government; they are surely 
separate dispensations, in and during which ad- 
ministration we have two rules: the first, Satanic, 
which rule is in darkness, or such manner of 
kingdom as gives forth matter and express mor- 
tality or death (dissolution.) This kingdom springs 
up from the earth in corruption, and is a seed 
found to exist in the earth which is Satanic and 
devilish, and returns to its place from whence it 
came. 

Now, God created the heavens and the earth, 
and that which was found sufficient for this was 
wisdom whose plans, works and wonders were laid 
deep in the unfathomable mind of Jehovah whose 



RESTITUTION OF ALL THINGS. 23 1 

delights are in the habitable parts of His earth 
among the sons of men, constituting the wonders 
of earth and the mystery of heaven, shadowing 
forth the mystery of godliness and the possibility of 
all things by an eye of faith, not yet knowing how 
these things can be, but, by such endowment, look 
for a full understanding of all His works and ways 
which such as are reclaimed from the earth shall 
be brought face to face with, having the immeas- 
urable gift of the mind of Christ which is the Ideal 
Conception we have of "Restitution." 

We have the mind or government of Christ with 
us, now, to just such an extent as we need it. If 
we had it to such an extent as we would require 
it in order to be perfect, we would have the Res- 
titution. 

Now, in just such a sense as it shall be in eterni- 
ty, it requires all time for God's children to be- 
fully acquainted with the many imperfections of 
the flesh and deceptions of the devil. In this ele- 
ment it pleased God that they should be created 
and subject to such vanity, to whom He grants a 
knowledge of the corruptions of the flesh reveal- 
ing the corruptions on one hand and His salvation 
on the other, wherein we must have eternity to 
learn of the perfection and wisdom of God. 

We must have the knowledge of good by first 
having a knowledge of evil, and if we say that we 
have the knowledge of good and have no knowl- 
edge of evil, we are found liars, and the truth is 
not in us. It is out of these things that 



232 THE CELESTIALS AND TERRESTRIALS. 

wisdom arises in the apprehension of danger, 
which brings fear of God, the beginning of wis- 
dom. 

There is no beginning of wisdom with any 
other class of people save those made wise unto 
salvation in this way; nor is there an end of such 
wisdom. The mind of Christ is carrying into ef- 
fect the things determined in the council of wis- 
dom, for that mind looked into the annals of all 
time, and was pleased with the vision and under- 
standing of such things as should appear, which 
things were and are pronounced good. They 
must be good with God, whether by "force" or by 
"virtue" — all is for Him and by Him. 

If we consider the "forces" of nature and learn 
much concerning their laws, we will trace them 
along the lines of profound wisdom and see the 
beauty of their action according with a higher 
sublimity, ever speaking and vivifying a grander 
area. 

Should we hold our breath and cry out mystery 
as long as these laws hold out? 

I tell you, nay. God's servants are blessed and 
most wonderfully favored in their devotions in 
wisdom's ways, who bring forth things both old 
and new, and are given a law of language too high 
for mortal conception, which arrests the mind, 
and ever and anon will employ the tongue with 
such wonder that those who hear would forever 
rest there, and he who speaks would be caught 
away and remember the former days no more. 



RESTITUTION OF ALL THINGS. 233 

In this a perfect rule of action takes place from 
within and makes possible the utterance of such 
things as are not possible to the laws of language 
committed to scientific culture. The emotions 
arising from a Celestial connection are known to 
raise higher and higher, ever sweetening with 
more profound knowledge and grander aspiration, 
until the soul is filled with chanting of hosanna to 
God in the most triumphant strains. Even in the 
deep silence of midnight, such has made tender 
the hard hearts of many who had been groping 
their way in darkness, brightening their hopes 
and strengthening their faith. 

"Faith," we are taught, "is the substance of 
of things hoped for, the evidence of things not 
seen." We see all types, shadows and figures 
which point to a more enduring substance. There 
is no type of natural substance that does not shad- 
ow forth the idea of a living corresponding identity 
whether it be silfb^ moon and stars in the 
firmaments above or animal, vegetable and 
mineral in the earth beneath. All express a 
profound meaning in a greater reality which all 
men are to come into connection with in the great 
beyond. 

So long as individual form is called for, the types 
to which they bear relationship must continue, and 
this present evil world be in progress and lend its 
"forces" attractively and co-operatively ^ body- 
ing forth those "forms" for which the heavens 
and earth were created, and shall continue until 



234 THE CELESTIALS AND TERRESTRIALS. 

the last individual represented in the Adamic 
man as his posterity has been bodied forth "a liv- 
ing soul," which articulates the intelligence of a 
higher order of life known to exist eternally and 
believed to be associated with that character of 
Light which shines above the brightness of the 
sun, for "God is light" and "dwelleth in light that 
no man can approach unto, whom no man hath 
seen nor can see." 

Every "living soul is but His creature who bears 
no relation to the light, but to the darkness, con- 
forming to its own type (the moon) whose faint 
light is seen by night, and is asking at all times 
for individuality, the fruit of the womb or blood 
life, and its functions as a "force" in nature great- 
ly deals with the waters, as the fountains which 
ebb and flow; even so does the living soul deal 
with the ebbing and flowing of the blood in the 
mortal body. 

All these pulsations are carried on in the mother 
under the super-provision of the spirit of the fath- 
er. Even so with the types; mother earth's pulsa- 
tions are carried on in the moon under the super- 
provision of the sun, and when individual pulsa- 
tion ceases individual form fails. Also with mother 
earth; when her pulsations cease, time is at an end 
and these "forces" in nature become inactive and 
useless, at which time all things go under the wise 
super-provision of God the Father. 

I know not, that we need to say that matter 
will be disposed of, but only "force" in nature, 



RESTITUTION OF ALL THINGS. 235 

which must come up, as I have stated, under the 
head of blood-life which gives us the material 
working of mind (or spirit) with flesh and bones. 

In this we see Christ the Lord manifest with 
flesh and blood, and held in bondage by the gravi- 
ty of the same, then delivered up according to the 
will of the Father that the same might be poured 
out unto death, then to be manifest as with flesh 
and bones the third day, free from those things 
that held Him in bondage, having destroyed them 
by His own life. 

And now that that life was free, even so should 
all be free who are made partakers of His life, at 
which time the soul loses its gravity with a mortal 
body because of its liberation, but the body does 
not loose its gravity with the earth because of the 
attracting "forces'' having not yet been destroyed; 
hence, so long as "force" continues in the earth, 
the bodies which have fallen by such "force" must 
be held by it. But God hath counted all the pul- 
sations of mother earth, and has assigned them to 
her as He has ours to us, and there must be a cer- 
tain trembling with her, as there has been with 
untold numbers of her sons and daughters, when 
all her days will have come to an end, when those 
contained in her bowels shall burst forth; not by 
"force" under the lamentable cries of the mother 
as at first, but by virtue which acts free and un- 
limited. In a moment, in the twinkling of an eye, 
without opposition do they come forth, con- 
formed fully to the image of the heavenly by the 



236 THE CELESTIALS AND TERRESTRIALS. 

"Law of the Spirit of Life" which excludes all 
"force' ' or cause of sin and death. 

It is now evident that our mother is old, and 
that her family is a great one, even as the sands 
by the seashore and the stars that are in the 
heavens which cannot be numbered for multitude. 
The many iniquities that penetrate her do now in 
her latter days visit themselves upon her sons and 
daughters, wherein they would indulge in pleasure 
and avoid the things common to their connection 
and pass out, knowing nothing of the secret of 
their corresponding vitality. The record of all 
deeds are made indelibly in the soul by the action 
of conscience, so that all are judged according to 
the deeds done in the body. In this the secrets of 
all hearts shall be revealed, and that which has 
been done in darkness shall be revealed in light, 
for there shall be no more darkness for mortal sur- 
vey, and the government and rule of God shall be 
fully established (and as universal as the light,) at 
which time we have the"Restitution of all Things" 
which requires all the Children of Light held 
captive by the powers of darkness to be set free: 

These are "sanctified by God the Father pre- 
served in Christ Jesus and called." (Jude 1: 1.) 
Having been set apart in holiness in the light be- 
fore the world began, they have their identity with 
God, and in the course of human life answer to 
that character of people of whom the scripture 
sayeth, "Ye are dead and your life is hid with 
Christ in God, and when Christ who is our life 



RESTITUTION OF ALL THINGS. 237 

shall appear, then shall we all so appear with 
Him in glory." Man in his best estate, we are 
told, is altogether vanity. 

The life that was necessary for my existence 
naturally was in my father, which life I was dead 
to prior to my existence, but it pleased God to 
separate me from my mother's womb, and thus 
to connect me with the world of evils and ills. In 
this the earth conceived and brought forth in the 
image of the earthly, but, according to a godly 
sanctification before the world began with me, the 
heavens must also have conceived by virtue of 
God the Father and thus must bring forth accord- 
ing to Election, and Predestination in the image 
of the heavenly that it should be with me. As I 
m list bear the image of the earthly, I should also 
bear the image of the heavenly, which conforma- 
tion must go on according to His fore-knowing. 

So, virgin life is the first to conceive but the 
last to bring forth, for that which is natural is first 
in the world all the way along. But we read "The 
first shall be last and the last shall be first," that is, 
the spiritual is last in the world but first in "the 
Kingdom of God." 

Some men and women live in the world to a 
ripe age and never bring forth; and why? It must 
be because no conception has taken place, and why 
has no conception taken place? It surely is be- 
cause they are not of that character who are "fore- 
known" of the Lord unto a holy conception for a 
higher birth and a higher home, when the ener- 



238 THE CELESTIALS AND TERRESTRIALS. 

gies of our earthly mother have come to an end. 

We are told, "with the gradual aggregation of 
mass the energy of the universe has been slowly 
disappearing, and that this loss of energy must go 
on until none remains." Hence, it remains to be 
seen that the many thousands of years assigned to 
the globe bring to bear on her some of the same 
marks which characterize the aged of her sons 
and daughters who gradually lose their "magnetic 
force" with advanced years. 

The ascending and descending "forces" are a 
continuous friction on the mortal body equally 
necessary for its existence and destruction; one 
attracting the other, sets up a universal law 
throughout all creation which is asking for a re- 
claiming and expelling in neutralization, the 
negative attracting the positive, and the positive 
attracting the negative, the positive being con- 
ceived in mother earth whose action is asking for 
its escape through a medium to the higher. These 
"forces" are carried up through nature, and in- 
clude what w r as under consideration when it was 
said, "In the beginning God created the heavens 
and earth and the earth was without form and 
void; and darkness was upon the face of the deep, 
and the Spirit of God moved upon the face of the 
waters." Gen. 1: 1-2. 

Now there are three chief considerations set 
forth here as follows: 

"The earth without form and void;" "Darkness 
upon the face of the deep"and "The Spirit of God" 



RESTITUTION OF ALL THINGS. 239 

moving upon the face of the waters. It is cer- 
tain that these have a greater meaning than mere 
dry land, litteral darkness and litteral waters. The 
earth, evidentily, under consideration as void and 
without form was man, the dry land and 
waters being charged with the potential requisite 
for all living souls, but was yet null, having no 
action of Light. But God said, "'Let there be 
Light' and there was Light," and the action of 
light was good, and was divided from the dark- 
ness which God called day, and the darkness 
night. 

With the darkness He associated its potential as 
a lesser light which should rule over it; so there 
appeared in the heavens a figure as it were a liv- 
ing soul. Also with the light He associated its 
potential the greater light which should rule the 
day and divide the light from the darkness; so 
there appeared in the heavens a figure as it were 
a cfuiclteiiiiitf spirit. 

By these figures we arrive at a lawful conclusion 
that out of darkness there sprang a living soul, 
and out of the light there came forth a quickening 
spirit. There is no quickening "force" in nature 
save the sun and no dead body save the moon. 

The moon, as such a body, reflects the light of 
the sun, and the sun reflects Light original, which 
is as much as to say the soul reflects the works 
of Christ and Christ the works of God the 
Father, or again, "Ye are dead and your life is 
hid with Christ in God," and also, "Every good 



240 THE CELESTIALS AND TERRESTRIALS. 

gift and eveiy perfect gift cometh down from the 
Father of lights, with whom is no variableness, 
neither shadow of turning." Jas. i: 17. The life 
of a dead soul is not only hid with Christ, but is 
in God, which is to say the light of the moon does 
not only come from the sun, but from light un- 
iversal (ad infinitum). 

Then we would see the works of nature extend 
themselves to the sun as a center, and to the moon 
its image, and also to the stars their accomplices. 
Therefore, Paul said, "There is one glory of the 
sun and another glory of the moon and an- 
other glory of the stars: for one star differeth from 
another star in glory." I Cor. 15: 41. We must 
know that the apostle had under consideration 
here more than the mere action of those inanimate 
bodies, for said he, u So also is the resurrection of 
the dead." 

In this there must be a glory of the Spirit, and 
a glory of the Soul, and also a glory of the body, 
wherein we ask for the Celestial glory from the 
spirit side and the Terrestrial glory from the 
"living soul" side. The Celestial glory must be 
in the "new creation," which is by virtue of the 
manifestation of new life from heaven, which sets 
up the heavenly conformation which continues for 
the image of the heavenly. 

One may begin at one end of this and run it as 
a birth, while another will run it as a resurrection. 
The full consideration is that we have both; Christ 
is "the Resurrection and the Life." When we 



RESTITUTION OF ALL THINGS. 24 1 

have life manifest we have the birth which is life 
enshrouded for observation. The life has acted 
until its surroundings are completed, then it comes 
forth for mortal environment, having the shades 
of evening about it and is encompassed by the 
full survey of Satan's kingdom, so that it is aland 
of darkness throughout. 

Then, so far as the darkness extends, so far does 
Satan's power go, and so far as Satan's power goes, 
just so universal is death. Hence, when the soul 
begins to be disconnected or cut loose from mor- 
tality, there is no way under heaven given save 
by death, thus, darkness can only be satisfied in 
the ultimate of Satan's power, which is death, and 
when death is reached in the soul, it can no more 
live without a resurrection. But death is not 
reached in the soul until one has fully surrender- 
ed all in the total blackness of sin; then it is that 
"the dead hear the voice of the Son of God and 
live," in a militant resurrection, in a moment and 
in the twinkling of an eye. 

In this sense we seem to have the second man 
Adam, the Lord from heaven a quickening spirit, 
who calls his bride from the dead, which is the mar- 
riage of the Lamb, for she is now adorned for her 
husband, being clothed with immortality and 
shinning in the light even as she beheld the light 
and rejoiced in the light, believing her toils and 
cares at an end; but not so, and why? Because 
she is not fully disconnected from all that is mor- 
tal, and the actual personage is yet under the 



242 THE CELESTIALS AND TERRESTRIALS. 

"Law of sin and death," which calls for personal 
death, and if the existence of such a law in our 
members calls for personal death, the abolishing 
of such a law must call for personal resurrection, 
for if the soul held captive by such a law is set 
free by the "Law of the Spirit of Life in Christ 
Jesus," even so must this vile body escape through 
the same medium in the triumphant resurrection, 
at which time the reign of Christ shall have fully 
destroyed the last enemy (death.) 

Then is when we consider the work of grace 
done and the final and great disclosure of things 
eternal begun. But after the obliteration of all 
darkness and the universal flash of light for all 
day, it is impossible to conceive what manner of 
continuance we may have. The new heavens and 
new earth wherein dwelleth righteousness, that 
Peter left on record, I think, refers to our being 
as we come to be fully alive to righteousuess in 
the swallowing up of death and are caught away 
in the full permeations of life, when all things 
made possible for the imitation of the praise of 
God and the happiness of the creature in the world 
are perfected in bliss, every barrier being removed. 

But it must be remembered that no timely ef- 
forts remove any of them. All obstacles remain so 
far as we are concerned, and when plodding along 
in the common course of humanity, all is impos- 
sibility so far as we can see. With the child of 
God in this state all is vain here, and all is vague 
concerning the great beyond; so that his bewilder- 



RESTITUTION OF ALL THINGS. 243 

ment is great and his perplexities hard to be en- 
dured. 

We will say with Prof. Drummond: "It is no 
strange thing then for the soul to find its life in 
God. This is its native air. God, as the Environ- 
ment of the soul, has been, from the remotest age, 
the doctrine of all the deepest thinkers in religion." 

I am thinking along here of all that is necessary 
to complete the happiness of the child of God, 
Paul said, "Ye are complete in Christ," and to 
just such an extend as we are in Him and He in 
us, we are complete, and the reign of Christ in 
that sense is certainly the ideal consideration we 
have of "The Kingdom of Heaven." 

The great building up of all things grew out of 
the mind endowed with power to see and believe 
by faith all things possible unto God, and con- 
forming to His will and purpose at the word, 
for the word had gone out from Him and should 
not return unto Him void, but should accomplish 
that which He please and prosper in the thing 
whereunto He sent it. In this "He declared the 
end from the beginning from ancient times the 
things not yet done saying 'my council shall stand 
and I will do all my pleasure.' " 

Now,if omniscience, omnipotence and omnipres- 
ence did not make a full survey and a full discov- 
ery of all things in the heights above and the 
depths beneath, then something may have come 
up and transpired which is not in the council, 
hence His purpose thwarted and His pleasure not 



244 THE CELESTIALS AND TERRESTRIALS. 

done. In this there would have been an over- 
sight in the creation of Adam, and a weak place 
left unthoughtedly or unknowingly, which consti- 
tuted him an easy prey to an unruly spirit which 
must have crept in and overthrown the work of 
His (God's; hands ere He was aware of such a 
thing, and now in order to take the advantage of 
his (Satan's) deception and subtilty, has to resort 
to an entirely new method and subject His own 
beloved Son to the curse of sin, who knew no sin, 
in order to save the creatures of dust from eternal 
destruction. 

God has never required any creature to praise 
Him because of his natural existence, but because 
of the death of such an existence, and the truth 
brought to light that he "is dead and his life is 
hid with Christ in God." 

"I will put enmity between thee and the woman 
and between thy seed and her seed; it shall bruise 
thy head and thou shall bruise his heel." 

"Christ must have the pre-eminence in all 
things" His predetermined crucifixion and put- 
ting away made legal and possible our crucifixion 
and putting away, and His resurrection and justi- 
fication in the Spirit made possible and certain 
our resurrection and justification in the Spirit, 
and His ascension up into glory made possible 
and sure our ascension up into glory. We are not 
ascended, as yet, but we are justified; and why? 
Because foreknown, predestinated and called, 
'"'For whom 'He did foreknow, them He also did 



RESTITUTION OF ALL THINGS. 245 

predestinate to be cojiforraeA to the image of his 
Son, that he might be the first-born among many 
brethren. Moreover whom he did predestinate, 
them he also called: and whom he called, them he 
also justified; and whom he justified, them he also 
glorified." Rom. 8: 29-30. 

Now, are we carried to the end of such predesti- 
nation in the justification and x glorification in 
Christ, or in the modifications and reformations in 
the flesh? 

The predestination of God is as much to the 
condemnation of the first man Adam who is of 
the earth earthly as it is to the justification of the 
second man Adam who is the Lord from heaven, 
a Quickening Spirit. One is as certain as the 
other, not that we are to understand so much that 
because he, our head, transgressed and fell that it 
made our sinning possible, for we should have as 
certainly all sinned in like manner who are his 
descendants had we been present and the same 
circumstances surrounding us. 

The nature of Adam is that of a sinner, and 
the nature of a sinner is death, and the nature 
of death is the resurrection, and the nature 
and character of the resurrection is Life and 
Salvation, world without end, which is the 
scope and finality we hold up before the people 
for the doctrine of Predestination in its triumphant 
survey of all things as it sees the heavens re- 
ceive Him until the accomplishment of all things, 
being "now at the right hand of God, who also 



246 THE CELESTIALS AND TERRESTRIALS. 

maketh intercession for us." 

Then sayeth the Apostle, "Who shall separate 
us from the love of Christ? Shall tribulation, or 
distress, or persecution, or famine, or nakedness, 
or peril, or sword? As it is written, For thy sake 
we are killed all the day long; we are accounted 
as sheep for the slaughter. Nay, in all these things 
we are more than conquerors through Him that 
loved us. For I am persuaded, that neither 
death, nor life, nor angels, nor principalities, nor 
powers,nor things present, nor things to come, nor 
height, nor depth, nor any other creature, shall be 
able to separate us from the love of God, 
which is in Christ Jesus our Lord" Rom. 

& 35-3 6 "37-3 8 -39- 

We cannot put too much emphasis on the term, 

"the love of God which is in Christ Jesus our 
Lord," which the apostle closes his epistle with. 
Here it is, that he is desirous to have the Romans 
know his utmost confidence in those born of God. 
This is the great essential the apostle has under 
consideration when he speaks of perseverance, 
for perseverance cannot exist and is a worthless 
term without preservation, justasjrace would 
be without predestination, in which connection 
the apostle comes saying, "I have labored more 
abundantly than you all, yet not I but the grace 
of God which is with me," and he could have as 
well said in the winding up of his labor, "I have 
persevered unto the end, I have kept the faith," as 
to have said "I have fought a good fight," etc., but 



RESTITUTION OF ALL THINGS. 247 

he should have had to revert back and use the 
conclusive term, "yet, not I but the preservation 
of God which was within me." 

And again a like expression was used by Paul 
in his letter to the Philippian brethren, when he 
said, "Wherefore, my beloved, as ye have always 
obeyed, not as in my presence only, but now much 
more in my absence, work out your own salvation 
with fear and trembling: For it is God which 
worketh in you both to will and to do of his good 
pleasure." Phil. 2: 12-13. 

It seems from Paul's expression that these breth- 
ren were much more obedient in his absence than 
when he was present, for which he felt to com- 
mend them, signifying that it was not the influence 
of his presence that kept them obedient, or their 
effort, but God who worked in them both to will 
and to do; so that between the two terms, to will 
and to do, there is no room for boasting, all hu- 
man effort being excluded. 

It occurs to me that our experience is that the 
fearing and trembling is about as much as we 
ever feel is ours. We must fear because of 
doubts, and we must tremble because the way 
is stright and narrow, and the only way we can 
walk it is for the way to be in us, and Christ is 
the way, and as He is in us, and we in Him, so 
do we walk in the way, and the way is that of 
light whose law of travel is in straight lines. This, 
we are taught, is the highway of holiness, which 
the vulture's eye hath not seen nor the lion's 



248 THE CELESTIALS AND TERRESTRIALS. 

whelp trodden in, none but the redeemed of the 
Lord walking there, which corresponds with the 
declaration of Paul (Romans 8,) saying, "There is 
therefore now no condemnation to them which 
are in Christ Jesus, who walk not after the flesh, 
but after the Spirit, "For," he says, "the law of 
the Spirit of Life in Christ Jesus hath made me 
free from the law of sin and death." 

Now, the "Law of the Spirit of Life" suffers no 
transgression, for it is in Christ Jesus, and no 
more suffers from transgression than the law of 
Moses did in Him (Christ) who perfectly kept it. 

The obedience to the new covenant is not based 
upon the ability of the old creature, but that of 
the new, for the old creature has none, and is al- 
ways given ample time to prove it. When the new 
creature is manifest, the law is also manifest in 
Him, and the life given permeates the soul which 
finds its obedience in the life of Christ, "who is 
formed in it the hope of glory." And now, if that 
law is violated or broken, the life we now live in 
the flesh by the faith of the Son of God must do it, 
which would make the last covenant as faulty as 
the first. But such is not the case, for it is ordered 
in all things, and sure, had it not been, the "Law 
of the Spirit of Life could never have made one 
free from the Law of sin and death." 

In this the servants of God behold and preach a 
kingdom that no iniquity abounds in, and that 
none of the things common to human life and 
human existence are required in, being free from 



RESTITUTION OF ALL THINGS. 249 

all friction and contaminations necessary during 
our mortal sojournment where blood-life and 
blood-relationship constitute our joys and sorrow, 
giving place to affections, and forever wounding 
them, building up and destroying ^until blood-life 
and blood-relationship have failed us forever and 
forevermore. 

The inheritance of flesh and blood must be in 
this life, and in this world, and of its substance, 
for flesh and blood we are told cannot inherit the 
kingdom of God. The old heavens and old earth, 
pass away, and there is no place found for them 
in the new order, and when all is restored the 
world and all the works therein are to be burned 
up with unquenchable fire. 

The London confession of faith sees the last 
judgment as follows: 

"God hath appointed a day, wherein He will 
judge the world in righteousness by Jesus Christ, 
to whom all power and judgment is given of the 
Father, (Acts. 17: 31, and Jno. 5: 22-27), 1VL which 
day not only the Apostate Angels shall be judged, 
but, likewise, all persons that have lived upon the 
earth shall appear before the tribunal of Christ, 
(II Cor. 5: 19,) to give an account of their 
thoughts, words and deeds, and to receive accord- 
ing to the deeds done in the body, whether good 
or evil. 

"The end of God's appointing this day is for the 
manifestation of His glory, of His mercy in the 
eternal salvation of the Elect and of His justice in 



25O THE CELESTIALS AND TERRESTRIALS. 

the eternal condemnation of the reprobate, who 
are wicked and disobedient, for then shall the 
righteous go into everlasting life, and receive that 
fullness of joy and glory, with everlasting reward 
in the presence of the Lord, (Matt. 25: 21-34,) but 
the wicked who know not God and obey not the 
gospel of Jesus Christ, shall be cast into eternal 
torments and punished with everlasting destruc- 
tion from the presence of the Lord and from the 
glory of His power. Matt. 25: 46- Mark 9: 38. 

"As Christ would have us to be certainly per- 
suaded that there shall be a day of judgment, both 
to deter all men from sin and for the greater con- 
solation of the godly in their adversity, so will He 
have that day unknown to men that they may 
shake off all carnal security and be always watch- 
ful because they know not what hour the Lord 
will come, and may ever be prepared to say/Come 
Lord Jesus, come quickly, Amen.' " 

The above is the thirty-second (32) Article in 
the old Philadelphia and London Confession of 
Faith as regards what they thought about the last 
judgment. 

I'm not prepared to tell you, my people, that 
God's judgment is in a day, numerically, but 
rather a state to be revealed finally, "in a mo- 
ment, in the twinkling of an eye." I Cor. 15: 52. 

We have no legal right to think of God as deal- 
ing with anything from the human standpoint of 
view. The gradual processes of nature are slow 
an<J unto condemnation all the while, but the 



RESTITUTION OF ALL THINGS. 25 1 

revelation of God is momentary and unto justifi- 
cation though faith. My judgment is that all 
things are done, and need but the revelation of 
God to show who the faithful are, and who are 
not, which, ere long, of course, will be done ac- 
cording to the scripture. 

Soloman said: "The thing that hath been is 
that which shall be; and that which is done, is 
that which shall be done: and |there is no new 
thing under the sun. Is there anything where- 
of it may be said, See, this is new? it hath been 
already of old time, which was before us. There is 
no remembrance of former things; neither shall 
there be any remembrance of things that are to 
come with those, that shall come after." Eccl. i: 
9-1 1. It seems that Solomon sees here a mani- 
festation and a remanifestation over and over 
again and again, as we come to be connected with 
things common to the observation of mortals. 
Solomon farther says. "All things come alike to 
all: there is one event to the righteous, and the 
wicked; to the good and to the clean, and to the 
unclean; to him that sacrificeth, and to him that 
sacrificeth not: as is the good, so is the sinner; and 
he that sweareth, as he that feareth an oath. This is 
an evil among all things that are done under the 
sun, that there is one event unto all: yea, also the 
heart of the sons of men is full of evil, and mad- 
ness is in their heart while they live, and after 
that they go to the dead." Eccl. 9: 2-3. 

It occurs to me that Solomon is here dealing 



252 THE CELESTIALS AND TERRESTRIALS. 

with the problem of flesh, saying there is no 
difference in the actuations of that character of 
life which is of the earth earthly and destined to 
destruction. Thus the end, so far as that part is 
concerned, is inevitably oi%e. It is one life and one 
heart, and they are one people and must have 
one common end. But God's children must be a 
chosen generation, an holy nation, joined to the 
living as well as the dead, so that when they 
cease to die, then do they live; but to the contrary 
with the children of the flesh, for when they cease 
to live, then do they die. In this we would see 
then the enimies of Jacob 'round about him all his 
mortal days, which Solomon calls "the life of his 
vanity," saying, "Live joyfully with the wife 
whom thou lovest all the days of the life of thy 
vanity which he hath given thee under the sun 
all the days of thy vanity: For that is thy portion 
in this life, and in thy labor which thou takest 
under the sun," Eccl. 9: 9. 

It is, no doubt, God's infinite purpose in the 
creation that a mortal and decaying kingdom 
should be established, and that the world should 
exercise its functions in just such a way as it does, 
being limited to fmiteness, which is fallibility, 
coming under the immortal survey and 
only established in the infallibility of the 
immortal government under the supreme 
reign of the judge of the "Quick and dead," whose 
reign shall continue amid the rule of all rulers, 
being "Lord of lords and King of kings." 



RESTITUTION OF ALL THINGS. 253 

Though we would be loyal to our flag and "sub- 
ject to the powers that be which are ordained of 
God," beholding the spread and power of our 
nation and the presence of our flag on its far ex- 
tended domains, and would see the authority 
vested in such a government, admiring it, would 
we not much more, my brethren, see and acknowl- 
edge the triumphant rule of our God "amid the 
splendors of His state. 5 ' and remain ioyal to the 
flag of His sovereignty, seeing that He is not 
limited in sight, power nor wisdom? 

We would behold all things conforming to 
His purpose naturally, just as we would spiritually. 
There are no barriers for God to surmount, but 
many for us, for which reason we have His grace 
enabling us to see that "all things work to- 
gether for good, to them who love God and are 
the called according to His purpose." 

In connection with this I will give the Third (3) 
Article of the old Philadelphia and London Con- 
fession of Faith, which accords with the doctrine 
held up in the acknowledgement of "Spiritual Law 
in the Natural Kingdoms." It reads as follows: 

"God hath decreed in Himself from all eternity 
by the most wise and holy council of His own 
will, freely and unchangeably, all things whatso- 
ever come to pass: yet so as thereby is God neither 
the author of sin, nor hath fellowship with any 
therein, (Eph. 1: 11, Heb. 6: 17, and Rom. 9: 15 
18,) nor is violence offered to the will of the 
creature, nor yet is the liberty or contingency of 



254 THE CELESTIALS AND TERRESTRIALS. 

second causes taken away, but rather established, 
in which appears His wisdom in disposing all 
things and power and faithfulness in accomplish- 
ing His decree. (Acts. 4: 27-28, Jno. 19: 11, Eph. 

i- 3-5). 

"Although God doth know what may or can 

come to pass upon all supposed conditions, yet 
hath He not decreed anything because He foresaw 
it as future or as that which would come to pass 
upon such conditions. (Acts 15: 18, Rom 9: 11-13 
16-18.) 

"By the decree of God for the manifestation of 
His glory some men and angels are predestinated 
as foreordained to eternal life through Jesus 
Christ to the praise of His glorious grace, others 
being left to act in their sins to their just condem- 
nation to the praise of His glorious justice. (Matt. 
25: 41. Jude 4.) These men and angels thus pre- 
destinated and foreordained are particularly and 
unchangeably designed, and their number so cer- 
tain and definite that it cannot either be increased 
or diminished. (II Tim. 2: 19, Jno. 13: 18.) Those 
of mankind that are predestinated to life, God be- 
fore the foundation of the world was laid, accord- 
ing to His immutable purpose and the secret 
council and good pleasure of His will, hath chosen 
in Christ unto everlasting glory out of His mere 
free grace and love without any other thing in 
the creature as a condition or cause moving Him 
there unto. (Rom. 8: 30, Tim. 1: 9, Eph. 2: 9-12) 

"As God hath appointed the elect unto glory, 



RESTITUTION OF ALL THINGS. 255 

so He hath by the eternal and most free purpose 
of His will foreordained all the means thereunto; 
wherefore, they who are elected, being fallen in 
Adam, are redeemed by Christ, are effectually 
called unto faith in Christ by His Spirit working 
in due season, are justified, adopted, sanctified and 
kept by His power, through faith, unto salvation; 
neither are any other redeemed by Christ, or 
effectually called, justified, adopted, sanctified 
and saved, but the elect only." (Thess. 5: 9-10. II 
Pet. 1: 3, Jno. 10: 26.) 

"The doctrine of this high mystery of predestin- 
ation is to be handled with special prudence and 
care, that men attending the will of God, revealed 
in His word, yielding obedience there, thereunto 
may from the certainty of their effectual vocation 
be assured of their eternal election. 

u So shall this doctrine afford matter of praise, 
reverence, and admiration of God and of humility 
diligence and abundant consolation to all that 
sincerely obey the gospel." (I Thess. 1: 4-5. II Pet. 
1: 10. Rom. 9: 33. Luke 10: 20,) 

The absolute and universal government of God 
is expressed in the above which asks for the 
"Predestination of all things" on one hand and 
the "Restitution of all things" on the other. 

Why were we predestinated? 

Because foreknown. Foreknown how? 

To be C07zibrmed to the image of His Son. 

Then the heart and turminus of predestination 
are one. It means, just as much, a qualification in 



256 THE CELESTIALS AND TERRESTRIALS. 

realizing the benefits of salvation. [The conforma- 
tion is because we are predestinated, and need 
salvation to save us from such a*destination. 

If predestination is not dealing with time, thing 
and place, then what? 

It seems to me God's children come up through 
these predestinated powers which are unto a pre- 
destination, which means an end; but have God's 
children an end? The time of their conforma- 
tion has an end because of the cessation of the life 
oppposing them 

Now does it not appear that so long as this 
predestinated life remains that we are not fully 
conformed? 

Christ, our elder brother was predestinated to 
what? Glory? I tell you nay, but rather to die; 
and likewise we pass into our predestination, 
which is the full survey of mortality. 

Do we not groan by reason of such predestina- 
tion? and it cannot be avoided, for the same 
character of predestination is in us that was in our 
elder brother, Christ Jesus. 

It was His predestination that stood up before 
Him when He said, "My soul is exceedingly sor- 
rowful even unto death," and when He "groaned 
in Spirit," and when He cried out, "O Father, if 
this cup may not pass away from me except I 
drink it, thy will be done," all of which He made 
an end of in His own body. 

There has never been such a predestination in 
all the world since, nor before, as was Jesus of 



RESTITUTION OF ALL THINGS. 257 

Nazereth for He saw the end of it as it was round- 
ed up and stood before Him with^all the multi- 
form things that shouldjcome upon Him, who 
was an humble man, going about doing good, but 
alas! He knew the will of the Father, and came 
to do it, and saw nothing objectional in all they 
did unto him, becoming obedient unto death even 
the death of the cross, crying out in His agony 
"Father, forgive them, for they know not what 
they do." 

"Amazing pity grace unknown and love beyond 
degree." 

Seeing that He could pray for His enemies in 
the hour of death, who with wicked hand had 
taken Him and crucified Him; then my brethren 
in this predestination He bringeth us up that we 
shall see ours, and I would to God Almighty that 
we might be brought to see Jmore and more of it, 
for there is much safety in the knowledge of this 
life, which comes down from heaven not to do the 
will of the flesh (as some are fearful,) but the 
will of God the Father. And this character of life 
will glory in tribulations for no other reason than 
that it is the will of the Father, "knowing that 
tribulation worketh patience; and patience, ex- 
perience; and experence, hope; and hope maketh 
not ashamed; because the love of God is shed 
abroad in our hearts, by the Holy Ghost which is 
given unto us." Rom. 5: 3-4-5. 

The doctrine of predestination does not justify 
the flesh in its acts, but by predestination God's 



258 THE CELESTIALS AND TERRESTRIALS. 

children are justified in the Spirit. Consequently, 
we are unsound in our ideas when we begin to be 
fearful that the doctrine of the absolute predesti- 
nation of all things will encourage sin and cause 
that some fall who might have otherwise stood. 

We must remember that our standing is not in 
the flesh, nor is our confidence in the flesh, but in 
the Spirit which quickeneth. The more perfectly 
we learn this lesson as we sojourn here, the nearer 
we are to our experience, and if our logic was 
always according to our experience, we would at 
all times be considered sound in the faith and in- 
deed would be found "contending for the faith once 
delivered to the saints." 

We all insist on being sound, but we are not 
sound, in a sense, so long as we are found voicing 
those things savoring of the honors of the flesh. 



THE END, 



LB D '05 



The Celestials and 
Terrestrials 

O R 

Spiritual Law in the Natural Kingdoms 



B Y 



1 D. COCKRAM : : 



o e 

o o QJJ o lL^ o 



